country. This institution was the nursling of his latter years. It occupied his attention many hours of every day, and his anxious mind was daily gratified with the expectation of seeing it in full operation."

The demise of the bishop, which took place on Monday, the 8th of July, 1822, was unexpected and sudden. He was apparently in the full possession of health on the preceding Tuesday, when he visited the college. On Wednesday, the 3d of July, he and his lady went out to take an airing about an hour before sun-set. On turning a corner, about half a mile from home, the sun shone full upon the bishop. He instantly expressed a feeling of having received what is called "a stroke of the sun;" and said that he was sure he should suffer from it. The carriage immediately returned home. Severe headache soon came

on.

His lordship took strong medicine; but would not allow his physician to be sent for. He became very restless; and, on going to bed, said that he never felt so before, and God only knew what the result would be. Contrary to his usual habit when unwell, he spoke no more of death. In the night he was for getting up, saying he must work night and day to accomplish the business which he had on hand. Next day, he sat at his desk eight hours, answering some papers referred to him by government. At night, he allowed his physician to be sent for, but would see no one else was exceedingly restless, and seemed to labour under the impression that a load of business lay upon him and this idea did not forsake him till his death. The feverish symptoms were never violent -his pulse about eighty, and only at one time eightysix-but the restless eagerness of his mind nothing could allay. In the evening of Monday, his physician left him with the impression that he was decidedly better; but he had not been long gone, when the bishop became very violent, walked about in great agitation, and, on being compelled to lie down, nature began to give way. His articulation soon failed. The archdeacon and his lordship's domestic chaplain were sent for. He knew the archdeacon, and made strong attempts to speak, but could not be understood. The final scene closed very rapidly, and about eleven he ceased to breathe. The physician, the archdeacon, the bishop's chaplain, the senior chaplain at the presidency, and another friend, were present.

The news of the bishop's death was received with heartfelt grief by many friends in England, who were cordially attached to him-who were fellow-labourers with him in many of the great societies in which, before his departure for India, he took a very active part. A monument in all respects worthy his exalted character and station has been erected to his memory in St. Paul's Cathedral, by the members of the two societies to which he was most devotedly attached.

With respect to the line of conduct adopted by the bishop while he presided over the diocese of Calcutta; it differed in some particulars from that which has been pursued by his successors in that see, more especially with reference to the countenance withheld by him from various institutions having at heart the spiritual welfare of the millions of India, but which he could not conscientiously support. He was unquestionably deeply interested in the propagation of the Gospel. "To advance, under God, the good work of Brown, Martyn, and Buchanan (said Mr. Parsons, in the sermon preached by him on occasion of his lordship's death) the bishop has appositely given to the cause of missions the identical sort of sanction which it wanted. It wanted political countenance, and the reputation of sound learning. Judged dangerous in its apparent disregard of political cares, it was judged of disreputable orthodoxy in point of doctrine. In the Church, it had been supposed to characterise a party. Stability and ballast appeared to be wanting to this ark upon the waters. Old institutions for the purpose did comparatively nothing

toward it; the government of England had not expressed itself favourably on the subject, beyond an ancient indication or two, grown obsolete; the universities, as such, sent forth no men in the cause; it was prosecuted but collaterally, and by individual efforts; no provision existed, humanly speaking, for the continuance of missionary exertions in the Church. Our departed bishop has conferred upon the missionary cause, according to his predilections as to the mode of it, every attestation, aid, and honour, which it could expect to receive from him. Instead of a dangerous project, he has, with reason, said, that it, or nothing, must prove our safety in these possessions -that it were preposterous to suppose ourselves established here for any purpose except to make known the Son of God to a people ignorant of him. He gave the missionary cause his heart."

"The objects before his lordship, in proceeding to India, were confessedly great and difficult. He had to conciliate prejudice acting powerfully against his very office, while he had to maintain both the dignity and the courtesy of a Christian bishop; and, above all, while extending his first care to his own countrymen in India, and watching over their spiritual interests, a mind like his could not but be deeply affected by the ignorance of multitudes of native Christians, and the awful condition of the myriads of heathens and Mahometans around him. Yet this great object his lordship had to approach with peculiar caution. Prejudices and fears on this point, altogether unworthy of professed Christians, and countenanced neither by facts nor by just reasoning, were, however, numerous and strong. In what manner the bishop's mind seems to have opened to the right course, and how nobly he was countenanced and supported by the whole body of the Church and its chief societies at home, our readers well know. To this difficult post the bishop brought an enlarged and comprehensive mind, which was, however, somewhat anxious in the prosecution of its purposes. The importance of his office and his work in India appears to have been felt by him with increasing weight. The exertions both of mind and body requisite for the discharge of this office, as the bishop laboured to discharge it, in so extensive a diocese as that committed to his care, seem to have been more than his constitution, though naturally strong, could bear up against in such a climate as India. The slightest indisposition would latterly depress him, and lead him to speak as if he felt himself to be dying. Such had been the general habit of his mind for some time back."*

Every sincere member of the Church of England, every one anxious for the progress of the Gospel, even should he be of a different communion, will rejoice that the diocese of Calcutta has now been divided, and that the burden has been very considerably lessened. The prospects of the Church in the East are in the highest degree encouraging. The authentic documents transmitted to the societies, the object of which is to proclaim the Gospel of the grace of God, and to carry that Gospel to the remotest regions of the habitable world, are such as to inspire with fresh hopes, while they should invigorate to fresh exertion. While the Christian rejoices that much has been done, let him remember that much remains to be done, ere the dominion of Satan be overthrown, and the kingdom of the Redeemer fully extended. Let him contribute freely to the furtherance of every good work, which is undertaken for the promotion of the Divine glory, and the good of fallen man. Let him pray that the blessing of God may be abundantly poured forth on those who, in his good providence, are called to minister in holy things, whether at home or in foreign M. parts.

Missionary Register, Dec. 1822.

THE APOCRYPHA.*

"I MUCH wish to learn from you, sir," said Mrs. Dennis, "whether the Apocrypha is the true and inspired word of God? My husband and I have an impression that it ought not to be believed as such; and yet, on the other hand, we remembered to have heard you occasionally read portions of it in the Church."

"I do not think I can better satisfy your mind on this point, Mrs. Dennis," I replied, "than by reading to you the doctrine of our Church, as contained in the sixth article of religion." I then read the article.

"From what you have now read, sir, I perceive," said Mrs. Dennis, "that our Church does not acknowledge the Apocrypha to be part of the word of God, and maintains that holy Scripture containeth all things necessary to salvation.'"

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Exactly so," I answered; "and for the truth of what she asserts on this subject, appeals to those Scriptures themselves. Plainly is it revealed in them, that they were written by men inspired by that Holy Spirit which cannot lic, and that through faith they are able to make a man wise unto salvation,' (2 Tim. iii. 15); and therefore our Church considers herself justified in taking them for her rule of faith and practice. On the other hand, so far is the Apocrypha from laying claim to the same high authority, that one of the writers thereof pleads the imperfections of his abilities, as an apology for the way in which he had written. And in a preceding book it is acknowledged, that at the time of writing there was not a prophet in Israel."

"Then, sir," observed Mrs. Dennis, "the writer could not be inspired of God. And therefore no one, I should think, would wish to establish any point of doctrine on such books, written after the sealing up of prophecy under the Jewish dispensation, and before the breaking of that seal by the renewed revelation of God's will in the Gospel of Jesus Christ."

"Your reasonable supposition, Mrs. Dennis," I replied, unhappily does not universally prevail. The Church of Rome not only asserts the insufficiency of holy Scripture to salvation, but pronounces her curse against whomsoever doth not receive the Apocryphal books as holy and of equal authority with the others."

"But with respect to the first point, has the Church of Rome the sanction of Scripture," inquired Mrs. Dennis, "for denying the sufficiency of God's written word?"

"No," I answered; "on the contrary, St. Paul declares that the holy Scriptures are able to make us 'wise unto salvation, through faith which is in Christ Jesus.'" (2 Tim. iii. 15.)

"Verily, then, sir," said Mrs. Dennis, "they must contain all things requisite for a Christian man to know and to believe."

"In speaking thus, Mrs. Dennis," said I, "you are giving utterance to the sober sentiments of our Church, which proceeds in the next words of this her article to teach, that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation;' thus rejecting as articles of faith all human traditions."

"Of what traditions do you speak, sir?" asked Mrs. Dennis.

"I allude," was my answer, 68 to those unwritten sayings and commandments of men, which the Church of Rome asserts have been handed down from generation to generation as saving truths. But that I may

From Conversations on the Thirty-nine Articles of the Church of England, by the Rev. K. Trimmer. Cambridge, W. P. Grant. A small work, publishing in parts; and, from the numbers that have reached us, well suited, as the author wishes, for those who require "great plainness of speech."

not misrepresent her, hear her own words; 'All saving truth is not contained in the holy Scriptures, but partly in the Scripture, and partly in unwritten traditions, which whosoever doth not receive with like piety and reverence as he doth the Scriptures, is accursed."

"I must protest against such a doctrine," said Mrs. Dennis, "for it is directly contrary to those words of St. Paul to which we lately referred."

"And we are still further justified," I added, "in not resting our faith in any such traditions, because our Saviour rebuked the Scribes and Pharisees, who did the like in old times, saying of them, In vain do they worship me, teaching for doctrines the commandments of men.' (Matt. xv. 9.) If, then, we should not effectually be worshipping God by teaching such doctrines, would not our Saviour condemn us, if what we taught should contradict that which God has commanded?"

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"Indeed he would, sir," agreed Mrs. Dennis; "for our Saviour says again, Why do ye transgress the commands of God by your tradition?' (Matt. xv. 3.) And now will you have the goodness to point out to me the meaning of that part of the article which saith, 'In the name of holy Scripture we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the Church.' What is meant by the expression canonical books?'"

"It means, in this article," I replied, "those books which were written under the guidance of the Spirit of God, and given unto us as a rule of life to direct our faith and practice. And the Church of England accounts those only to be canonical books, of which Christ's universal Church, after duly examining every objection that may have been raised, has entertained no doubt of the divine inspiration, but with holy reverence received and retained the same as the pure word of God."

"In reading the names and numbers of the canonical books," observed Mrs. Dennis, "I did not hear you make mention of the books of Ezra and Nehemiah. Pray, why are they omitted, and their places supplied with the first and second book of Esdras?"

"Ezra and Esdras," I replied, "are only two different readings of the same person's name: the first book of Esdras of the article, answers to the first book of Ezra of our Bible; and the second book of Esdras to the book of Nehemiah."

"But why, sir," asked Mrs. Dennis, "is the book of Nehemiah ever called by the name of Esdras?"

"Because," I answered, "in the arrangement of the Jewish Scriptures, the book of Nehemiah was joined to that of Ezra or Esdras; but being afterwards disjoined, it was, from its being considered a historical continuation of the Jewish transactions recorded by Esdras, called the second book of Esdras."

"I should like now," said Mrs. Dennis, to learn somewhat more of the other books called Apocrypha. Why is that name given to them?"

Because," said I, " they are of doubtful authority, and being only human compositions, are separated from the inspired writings."

"What does Hierome say, sir, concerning these Apocryphal books?" inquired Mrs. Dennis.

"The other books,' (as Hierome saith,)" I answered, "the Church doth read for example of life, and instruction of manners; but yet doth it not apply them to establish any doctrine.""

"Who was Hierome, sir?" asked Mrs. Dennis.

"Hierome," I replied, "or as he is more frequently called Jerome, was a learned writer who lived about four hundred years after Christ. His words, which our Church here repeats, are to be found in a Preface, written by him, to the Book of Proverbs."

"By what he says in that Preface," remarked Mrs. Dennis, "I conclude that the Apocrypha was read by the Church in his days."

"Yes," I replied, "it was, yet not for the establishing of any doctrine, but only because it contains accounts of persons whose godly lives are worthy to be followed; and because it instructs us in the history and manners of the times in which it was written. For these reasons only is it, that we follow the practice of the ancient Church. We read, like her, the Apocrypha, but we read with caution."

"Why so, sir?" inquired Mrs. Dennis.

"Because sometimes the statements of the Apocrypha are false," answered I; "sometimes they contradict themselves, and often contradict the inspired writings in points of history and doctrine."

"Will you point out an instance or two, sir," asked she, "where they contradict the inspired writings in doctrine."

"Take the following," answered I, "which occur to me at this moment: Alms doth deliver from death, and shall purge away all sin.' (Tobit, xii. 9.) But St. Paul declares, that without shedding of blood is no remission.' (Heb. ix. 22.) And that Christ hath 'appeared to put away sin by the sacrifice of himself.' (Heb. ix. 26.) In another Apocryphal book it is written, that Riches are good unto him that hath no sin.' (Ecclus. xiii. 24.) But the beloved disciple declares, that If we say that we have no sin, we deceive ourselves, and the truth is not in us.'" (1 John, i. 8.)

"You have said enough to convince me," said Mrs. Dennis, "that the Apocrypha contains doctrines contrary to God's word. Will you now shew me that it is also at variance with the holy volume in historical

statement?"

"In the Apocryphal book of Baruch," answered I, "it is told us, that Baruch wrote a book in Babylon, (chap. i. 2,) at a time when an inspired prophet instructs us, that the same Baruch was taken by Johanan into Egypt." (Jer. xliii. 5-7.)

"And you said, sir, I think," further observed Mrs. Dennis, "that these uninspired writings sometimes contradict themselves?"

"Neither did I, in saying so, any injustice to those books," I answered; "for in the first book of Macca

bees it is said, that a certain Antiochus died in his bed in Babylon (vi. 4-16). In the second book he is stated to have been slain in the temple of Nanea, in the land of Persia (i. 13-16); and further on, in the same book, it is written, that he died a miserable death, in a strange country, in the mountains" (ix. 28).

"So thoroughly satisfied am I now," declared Mrs. Dennis, "of the folly of resting our faith in the Apocrypha, that I shall like to turn to the next and last portion of the article, which declares, that all the books of the New Testament, as they are commonly received, we do receive and account them as canonical.' What is intended by this?"

"Merely," I replied, "that all the books of the New Testament, which the generality of Christians acknowledge to be divinely inspired, (for some few Christians have entertained doubts respecting six of the Epistles, and the Revelation of St. John,) we, the members of the Church of England, in common with the generality, in like manner acknowledge and receive."

After a short pause, I inquired of Mrs. Dennis, whether there were any other questions connected with this article she might wish to ask.

"No, sir," was her answer; "I am perfectly satisfied, and nothing remains for me to do but to assure you, that I agree most fully in all that this article main

tains."

"Stand fast, then," I said, "in the liberty wherewith Christ hath made you free, and be not again entangled, like our forefathers, with the yoke of Roman bondage. Walk in the light of God's word, now that it is shining about your path. Read it frequently, prize it highly; 'for it is not a vain thing for you, because it is your life.' It contains the charter of your salvation, and is full of promise, full of hope, full of joy, full of heaven,

full of the knowledge of the Most High, full of the things which you must believe and practise here, if you would partake of endless glory hereafter."

Mrs. Dennis promised, God helping, to make holy Scripture, which contains all things necessary to salvation, more and more her study; and then hastened home to acquaint her husband and children with the substance of our conversation.

THE WEDDING GARMENT:
A Sermon,

BY THE REV. MAXIMILIAN GENESTE, M.A.

Perpetual Curate of Trinity Church, West Cowes, Isle of Wight.

MATT. xxii. 11, 12.

"When the King came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless."

THE whole of this parable demands our most serious consideration. Whilst, therefore, we seek, with the blessing of God, to derive instruction from the parable in general, I would desire, in an especial manner, to fix your attention on the words which are now before

us.

We cannot, indeed, but perceive that they refer to a matter of the utmost importance. The persons whom the King came in to see were those who had been invited to the marriage, and who had come in answer to that call; and the man who was rejected was one of that number. It is evident then, dear brethren, that the subject comes very home to us. It addresses us in the language of exhortation: "Examine yourselves whether ye be in the faith; prove your ownselves: know ye not your ownselves, how that Jesus Christ is in you, except ye be reprobates?" It lifts up the voice of warning," Let him that thinketh he standeth, take heed lest he fall."

We are not here led to consider the state of the irreligious and profane, of scorners that delight in scorning, and of fools that hate knowledge. hate knowledge. Their end, if they continue as they are, is not doubtful. They themselves plainly manifest which side they espouse ; and the word of God as expressly declares what will be their fearful doom. As they

are "the enemies of the cross of Christ, whose god is their belly, and whose glory is in their shame, who mind earthly things;" so, we must say, though we say it " even weeping, that their end is destruction" (Phil. iii. 18, 19). Of the things in which the world glory, the children of God, on the other hand, are now ashamed; for they see that they yield no present fruit, and that they lead to "shame and everlasting contempt" (Rom. vi. 21; Daniel, xii. 2).

But, apart from the enemies of the cross of

Christ, of whom charity that "hopeth all things" can only hope and pray that they may yet throw down the arms of their rebellion, and "kiss the Son, lest he be angry, and they perish from the way, when his wrath is kindled but a little; for blessed are only they that put their trust in him,"-apart from these, there are those of whom charity may both hope and believe all things, and yet they may at last become cast-aways.

The parable introduces us into the palace of the great King. It shews us the guests who have come at his bidding. It tells us that we ourselves are of the number. And we prove it by our own profession of religion, and partaking of his ordinances, and frequenting of his courts. It tells us also that there is a difference between the guests: and it reminds us that a time of scrutiny and separation is at hand; that the King will come in to see the guests, and then some will be rejected.

Let us, therefore, dear brethren, look more closely into this subject, and consider, in the first place, the invitation to the marriage; and then observe who are the acceptable guests; and, lastly, those who are rejected. And may the Spirit of God enlighten our minds, and direct our meditations, and apply the word with power to our hearts and consciences, for our individual good!

I. We have, in the first place, to consider the invitation to the marriage.

1. It was that of a certain King; and the guests were invited in honour of his Son-" he made a marriage for his Son." By this it is intimated that the design of the Gospel is the glory of Christ. God in Christ is glorified in every sinner that is saved. If he has chosen us in him, it is "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved" (Eph. i. 4-6). "And when the Lord Jesus shall be revealed from heaven with his mighty angels, he shall come to be glorified in his saints, and to be admired in all them that believe in that day" (2 Thess. i. 7-10). How, then, my brethren, can any expect salvation who do not give the whole glory of it to the Son of God? How can they look to be glorified, when his saints alone are glorified, and he in them? You dishonour the Saviour, if you seek salvation in any other way than through him who has purchased it at so great a price for us; and it cannot in any other way be found; for "neither is there salvation in any other; for there is no other name given among men whereby we can be saved."

The grace and condescension of the Saviour will be magnified in every one who shall attain the kingdom of glory; for they shall all manifest in their own persons the extent

of its power. And the same is the case, though in a less degree, now. We must honour the Son even as we honour the Father. As we bear his name, so must we shew forth his praise.

2. The invitation is, moreover, to a marriage. In a parable somewhat similar, which was delivered on a different occasion, and which you will find in the fourteenth chapter of St. Luke, the invitation is to a great supper. The supper is, indeed, included in this invitation; but it is not to take place yet. It will be celebrated in heaven, when "the marriage of the Lamb is come, and his wife hath made herself ready; and a voice shall come out of the throne and say, Blessed are they which are called unto the marriage-supper of the Lamb" (Rev. xix. 5, 7, 9). In the mean time the guests are amply provided for, though we know not the glories which are yet in reserve. They are called to the marriage; and their duty and privilege is to wait on the King's Son, and give him honour; to go forth, like the wise virgins, prepared to meet the bridegroom, and to welcome his appearing.

3. And who are the persons invited to the marriage? My brethren! the invitation is worthy of the King who gives it, and the occasion which is to be celebrated. It is addressed to all. He hath sent forth his servants, saying, "Go ye into the highways, and as many as ye shall find bid to the marriage." The Gospel is to be preached to every creature. All that we meet with, whatever may be their rank or character, must be invited to come. There is abundant room for all. There is rich provision. There is willingness-nay, there is earnest desire in the heart of the King to receive and to welcome you all. He has not only made ready, and made known his gracious disposition; but, knowing how greatly our natures are depraved by sin, and how much our souls cleave to the dust, he has sent forth his servants in all directions, rising up early and sending them; and by them he invites, he urges, and, more than this, for the love that he bears to your never-dying souls, he beseeches you to come, that you may be blessed for ever. He has proclaimed his willingness to receive you in his word, which he has put into your hands; and in the preaching of the Gospel, you hear his call repeated from time to time. In his name, therefore, I now say to each of you, "Come, for all things are now ready." The blessings which are provided have been procured at great expense; but they are freely offered to your acceptance. All that you can need is to be found here, and more than you can ask or think-pardon for the guilty, peace for the troubled soul, grace and strength for the weak, and satisfying pleasures for all. It is