Bible Society had so much augmented the business-including correspondence, which fell to the share of the President -that the labour imposed on him was sometimes equivalent to that supplied by ordinary professional employment, overtaxing his strength, and exhausting his spirits."

"I am perfectly contented, (he says to Mr. Wilberforce,) that my name as once Governor-General of India should sink into oblivion; but I hope that it will be remembered, by my latest posterity, as President of the British and Foreign Bible Society. I bless the Providence that has added this character and designation to my name, and pray that I may be enabled to discharge the most gratifying duties annexed to the situation."

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'Methodism (he writes to his eldest son,) is a very convenient word: the general meaning of it, by those who use it, is, that the person, or work to whom it is applied, has more religion than the speaker. I have known many religous persons in my life, but never one who had too much religion. A man must indeed be a simpleton, with little true religion, who will suffer himself to be laughed out of his principles by a nick-name. Cant I detest, but Religion I revere, and honour those who seriously profess it. If the Bible be true, as it most assuredly is, woe to them who are ashamed of Christ's words! May God's spirit ever direct, guide, enlighten, and sanctify you!"

How to travel. To the same son, travelling on the Continent, he writes in 1816-" "In passing through life, we are too apt to neglect the casual information which we may obtain from conversation. Every man knows something; and we should endeavour to get it from him. I never travelled in a stage that I did not find some information which I did not possess; and if nothing more was to be acquired than a knowledge of character and feeling, that was important. The beauties and sublimities of nature will arrest your attention let them not absorb it. Look to the state of the people whom you visit their morals, their habits: compare both with the nature of their Government, and see how that influences them. Observe the difference between commercial states and towns, and those that are agricultural-the religion of the place, and its influence-the fashionable amusements--the character of the people, as servile or independent-the impressions made by the English character, and especially English travellers; talk with all sorts of people, and trace all you see or hear, as far as you can,

to its influential causes. Never dispute on religion or politics, but get all the information you can on both.

"You will never, I trust, suffer a day to pass without serious, devout prayer for the guidance and protection of God, with grateful thanksgivings for His daily mercies. Make use of your Bible as a passport to eternity; and remember to keep holy the Sabbath-day. Do not think lightly on this subject because you may be surrounded by those who think lightly of it. I should consider your journey a miserable waste of time, if you were not to return a better

Christian than when you commenced it."

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Enjoy yourself while you have the power of enjoyment. Our beneficent Creator, whose glory is manifest in the mechanism of a microscopic insect, as in the orbs which revolve in azure space, has covered the earth with a profusion of beauties, and calls on us to admire and adore, to be thankful to him for the capacity of enjoyment, and for the innumerable objects which he has formed to excite it."

Sends out a son to India.-" The Indiaman destined to convey his (second) son on his Voyage sailed from the Downs. Lord Teignmouth, though the sea was running high, accompanied him on board, and expressed no small indignation on the Captain's ordering the accommodation-chair to be lowered for his assistance. It was with difficulty, and some risk, that he succeeded in reaching the deck; and, heedless of the increasing wind and the pilot's warnings, he remained for a considerable time on board, making the necessary arrangements in his son's cabin, for which he and his brothers where wholly incapacitated by sickness. I attended (he writes to him the Sunday following) the administration of the Sacrament today, and have not forgotten you in my prayers. It has been a source of everavailing regret to me that I did not request the clergyman at Deal to administer the Sacrament to us both, before you sailed; but my mind was then agitated and confused, and, in my attention to things of minor importance, I omitted what was most needful. A thousand thoughts have succeeded your embarkation; and sometimes I almost regret that I yielded to your wishes, in allowing you to go to India. But I must check these desponding suggestions; and trust that your Heavenly Parent will be a kinder and better protector to you than your earthly father."

The late Mr. Knox.-"Knox I suspect to be half a Catholic in his heart, with a tendency to mysticism. The former conclusion I drew from a long

letter written by him, which Mr. W shewed me some years ago; and it has acquired some confirmation, by what I have since heard of him. His powers of memory and imagination, as well as his eloquence, are very great; and no one doubts the uprightness of his intentions, or the purity of his morals and conduct: twice only have I seen him, and was delighted with him.”

Another son embarks for India.Early in the following year, 1809, Lord Teignmouth's youngest son embarked for India, with the regiment in which he had just obtained a Cornet's commission. For some time previous to his departure, Lord Teignmouth had read with him books on the evidences, doctrines, and duties of Religion, preparatory to the rite of Confirmation and to the Communion; and furnished him with a monitory letter, in which he pursues a train of reflection generally similar to that of his former letter to his second son, but varied only in reference to the different peculiarities of their respective characters and situation in which they might be placed."

Serious aspect of affairs in 1819."Infidelity, blasphemy, and atheism, (he writes to the Rev J. Owen) are stalking barefaced through the land, and threatening the subversion of all that is dear to us. From an habitual trust in Providence, I am not subject to despond; but I cannot contemplate the present state of public feeling without some apprehension that it will lead to consequences which humanity must deplore; for it is not to be expected that these tumultuary meetings, every where congregated, will be satisfied with hearing only democratical inflammatory harangues. But the sun is shining in full splendour; all nature is cheerful; and I will not throw a cloud over the landscape, by indulging fears and apprehensions as to possibilities and probabilities. I cannot but flatter myself with a belief that matters would have been much worse, if the Bible Society, with all its confederations, had never existed; and I am willing to believe that our Institution has promoted a religious feeling, which will in some degree counteract the machinations of treason and blasphemy."

Unfulfilled Prophecy.-To Lyne, Esq. "It has been an invariable rule with me to decline all Dedications; but on the present occasion, I should feel an invincible reluctance to have a work inscribed to me containing the proofs of a series of propositions, the last of which asserts that the present generation' will witness the Second Advent of the Messiah, and the dissolution of the world,' whatever may be their merit or

ingenuity. I have seen many instances in which the interpretation of the prophetic word has been urged with great confidence and plausibility; but time has shewn the fallacy of it: and, for myself at least, I hold it safer and wiser to study the word of God, with a view to the improvement of my own faith and practice, than to endeavour to explore the completion of prophecies; to which I feel myself altogether incompetent."

Prospect of death.-"I wish to have the day of my departure ever before me; and when I lie down at night, so to compose myself, as if my sleep in this world were to be eternal; and to meditate on the promises of Him who hath brought life and immortality to light.'-Such contemplations are to me cheering: they are neither the result of disgust with the world, nor the production of gloom. I know in Whom I trust; and that He will not disappoint me, unless I deceive myself by saying, 'Peace, when there is no peace.'

Thomas Hogg.“ I had just read,” he writes to Miss Cornish," when your letter arrived, in the Christian Observer' for January, (1823,) the account of Hogg, a poor travelling tinker. Let not any thing ludicrous or mean be associated with the name; but read what is said of him, and the reflections of the writer, and you will find as strong motives to Christian humility, Christian confidence in God, to benevolent exertion-in short, to the exercise of every Christian grace-as you ever met with; and moreover, that content and composure, under the severest sufferings and deprivations, which faith in God and Christ alone can give."

The Apocryphal controversy.—“Lord Teignmouth's domestic anxiety (in 1825) was mingled with the vexation and sorrow with which he beheld the continuance of the Apocryphal Controversy now hastening to its crisis. The middle course adopted by the Committee, in their Resolution of 1824, had not afforded satisfaction to himself or to the great portion of the subscribers. The reconsideration of the entire question became inevitable. And Lord Teignmouth was now prepared to point out, at once, the line of conduct which he deemed, on mature deliberation, essential to the consistency and integrity of the Society's proceedings."

"In conformity to the views stated by the President, the Committee adopted the following Resolution : That the funds of the society be applied to the printing and circulation of the Canonical Books of Scripture, to the exclusion of those Books, and parts of Books, which are usually termed Apocryphal : and, that all copies printed, either entirely or in

In our last Number we presented a digest of the Bishop of Calcutta's Charge. Our notices of each of the other publications on our list must be brief.

more

The Archdeacon of Ely has occupied that office for than a quarter of a century; and has set forth many Charges, which are not so well known as

they deserve to be. They are often heavy to cursory readers, by reason of long notes and quotations, but they contain much important matter, and exhibit and defend Scriptural truth with faithfulness and zeal. The Archdeacon has written much upon the controversy with Rome, and also in defence of the Anglican Church against doctrinal and political Dissenters; but the present Charge, and two which preceded it, with their large body of notes, were directed chiefly against the Oxford Tract system. Whoever may have been unfaithful in this matter, Archdeacon Brown has not been so. He has shewn no disposition to trim, or so to balance praise and censure as in effect to encourage what he professed to denounce. We would cite largely from his pages, if the subject were new, but most of the heads of discussion, and not a few of the quotations, are familiar to our readers. We will, however, make some short extracts.

And first we notice the Arch

deacon's statement respecting the leaning of the Tractarian system to Popery, which he pointed out four years ago, when some were fain to disbelieve it.

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Generally, I would observe, that there is a great resemblance between the two systems in the spirit which pervades them both; in their uncharitableness, intolerance, and exclusiveness; and in the tendency of each to substitute what is formal, ritual, and external in religion, for that which is vital, spiritual, and internal. Founded as both systems are in error, it is not to be wondered at that those who write in defence of each respectively, should fall into much the same sort of sophistry. mystification, and disingenuousness.

The adherents of both are likewise actuated by similar prejudices, and simidislike of Protestantism, and their hatred lar predilections. They concur in their of the Reformers; and they are equally strenuous in denouncing the exercise of private judgment, and unduly exalting Patristic authority in the interpretation of Scripture."

This addiction to Popery he proves by various particulars; a few of which we will notice.

"The Oxford Tract writers and the Romanists coincide in their views of justification, confounding it with sanctification, ascribing it to an indwelling and inherent, rather than to an extrinsic and imputed righteousness; and maintaining a kind of sacramental justification, of which Bishop Burnet, in his exposition of the Eleventh Article, says, that it is justly to be reckoned among the most mischievous of all those practical errors that are in the Church of Rome.' Akin to this coincidence is their general agreement in regarding the sacraments as almost, if not altogether, the exclusive channels of grace.

"Scarcely any discrepancy can be discerned between them in their high estimation of Tradition, regarding it as a sort of co-ordinate authority with the sacred volume, their habit of exaggerating the difficulties and obscurities of the written word,-and their insisting upon the necessity of having, the one an absolutely infallible, the other, something like an infallible, interpreter to determine its meaning. In consequence of these views they may be considered as agreeing in practically and virtually setting aside the teaching of the Bible and of the Holy Spirit, and supplying their place with the teaching of the Church. According to each, it is the latter, rather than the former, that is to guide men to the knowledge of the truth.

"Upon the nature and transcendent virtue of the Apostolical succession, they seem entirely to harmonize, limiting it to men, irrespectively of doctrine and personal character. The only difference that can be detected is, that the Romanists lay claim to the exclusive possession of this privilege; while these writers contend for participation in it.

"With reference to the doctrine of the Eucharist, it must be distinctly admitted that they do not go the length of holding the doctrine of Transubstantiation, according to the grosser meaning of the term. But in a more subtle and refined sense, their views of the real presence approximate to it. In consistency with this approximation, they adopt the Romish phraseology of 'altar'