Georgia; and, their journey into Persia having been frustrated, they set out in the middle of November for St. Petersburg, where they arrived on the 11th of February 1822.

Our readers will have seen, by the above account of Dr. Henderson's work, how wide and interesting a range it takes; and we proceed to the smaller, but still interesting, publication of Mr. Thomson. That gentleman arrived in Buenos Ayres in 1818; and, in his visit to the different South-American States, collected a mass of information on the state of education and religion in that country of a very important nature. We have room but for one or two extracts, but they will afford matter both for prayer and praise to the sincere well-wishers to the cause of Christianity. The first is from a letter dated Lima, November 25, 1823.

What a cheering thought it is, to contemplate the glorious exertions of the present day, to put the sacred Scriptures into the hands of all. The names of barbarian, Scythian, bond and free, have disappeared in the distribution of this noble charity; and the only distinction known is, those who have this volume, and those who have it not. The present mighty efforts bid fair to make this only distinction among mankind disappear also; and may it be soon fulfilled; thus leaving every soul in possession of that treasure which can alone make his soul valuable.

I am happy to say, that something has already been done here, and that the prospects for the future are encouraging. Perhaps there have been circulated, during these few past years, about one thousand copies of the whole Bible, in the Spanish language, and considerably upwards of that number of New Testaments, in the same tongue. It is true, this is but a small number among so many; yet it is a good beginning; and you know we ought not to despise small things, but receive them with thanksgiving, and as encouragements to perseverance.

Immediately after the rapid sale of the 500 Spanish Bibles, and 500 New Testaments, in this city, as mentioned in my letter of October 18th, I wrote to London for a large supply, although I was then in daily expectation of some arriving. The supplies sent by the British and Foreign Bible Society, and which I was then expecting, arrived, as I afterward learned, in Buenos Ayres and in Chile, but none of them reached this place. I remained for a long time in great anxiety about the arrival of a supply for this city, and country adjacent. After waiting for several months, I received a letter from the Society, informing me that the whole edition of the Bible had been disposed of, but that 5000 New Testaments would be sent me as soon as they could be bound. These have not yet arrived, but I am in hourly expectation of them.

I come now to speak of a new translation of the New Testament, which I am endeavouring to procure in this place. I suppose you are aware that the greater part of the inhabitants of Peru are the descendants of the ancient Peruvians. The language spoken by the Peruvian nation in the time of the Incas is called the Quichua; and this language, with some variation, continues to be spoken to the present day by two-thirds of the inhabitants of this country. Since my arrival in Peru, I have been desirous of procuring a translation of a part or the whole of the New Testament into this language. I have, at length, got it begun, and under favourable circumstances. Two of the Gospels, the Acts of the Apostles, and the two Epistles of Peter, are already translated into

this ancient tongue. The translation of the rest of the New Testament is going forward, while the parts I have mentioned are a revising by four gentlemen, who have cheerfully offered to take this labour upon them. I am much pleased to see the interest these individuals take in this matter; and it will, as it were, authorize this translation, when it is considered that they have revised it. All the four are members of Congress, and one of them is a clergyman. Thomson, pp. 100—102.

Our next extract is from a letter dated Quito, November 8, 1824, and is of a like interesting nature.

In one of my letters from Guayaquil I told you, that the 200 Bibles you had ordered me had not arrived in Lima when I left that place, and to my no small regret. I have, however, regretted that delay a thousand fold in the course of my journey. I mentioned to you at the same time, that I had bought one Bible in Lima to carry with me, by way of a specimen, and to excite an interest to purchase when a supply should arrive. All my expectations in regard to this have been fully realized. The many offers I have had to purchase this Bible, have filled me with pleasure and with pain; pleasure to see so great a desire for the word of God, and pain in not being able to satisfy that desire. Of the many occasions in which I have been so placed, none was so pleasing, on the one hand, nor so painful, on the other, as that which I experienced from the Rector of Ambato. He had been to visit me, and I went to his house to return his kindness. After experiencing much attention from him, he in a very formal manner urged me to sell him the Bible. I stated to him, upon this occasion, what I had been called on to state upon so many other occasions, namely, that the Bible I had was a kind of common property; that my object in carrying it with me was to show it to all, and to encourage all who wished for it, by informing them that a number of copies were coming, and that their desire would be realized in the possession of this precious volume. He, however, renewed his request, besought me to let him have it, and urged his claim in the name of all his flock, for whose use he said he particularly wished it. My difficulty here was great, yet I considered my reasons for not parting with this volume still greater, and was thus obliged most unwillingly to withhold what, under other circumstances, I would most gladly have bestowed. He said, among other things, to induce me to yield to his request, that I would be able to find a copy in Quito, for he had learned that some had been sold here some time ago, as was actually the case, for forty copies of the 500 sold in Lima were brought here. I told him that there were some doubts as to my obtaining a copy in Quito, but that I would make inquiry when I should arrive there, and in the event of finding one I should send him my own copy, and at the price at which I purchased the other. Upon these terms we came to an agreement, and he remarked, that I should not make any hesitation in regard to the price, for he would willingly pay what should be charged.

On the 4th current I left Ambato, on my way to this city. There is a town called Tacunga, or Latacunga, about twenty miles distant from Ambato, and on the straight road to this place. From the consideration of having been much detained in my journey from Guayaquil, I wished to reach this city as quickly as possible, and on that account I intended not to stop at Tacunga, but to push on to a village called Mulaló, and to pass the night, there, in order that I might reach Quito on the following day. I was the more inclined to do so, as I understood that Tacunga was inhabited almost wholly by Indians, none of whom could use our books. Another arrangement, however, had been determined on by a higher authority than mine, and for a purpose which you will presently see. I had scarce left Ambato, when a friar, travelling for Quito, came

up with me upon the road. As he was accompanied by a servant only, and unencumbered with luggage, he could get faster on his way than I could, accompanied as I was by the loaded mules. We, notwithstanding, rode together for some time, and fell into various conversation. He urged me to go forward with him, and to leave the loaded mules to follow us, which, after some hesitatfon, I complied with, and we went on together at a gentle trot. His intention was to stop all night at Tacunga, as he had some concerns to arrange there. He kindly invited me to stay there also during the night, in order that we might go on together next day towards Quito, offering me a hospitable lodging in the convent of St. Dominic, to which he belonged. I still, however, thought it my duty to push forward, so as to reach Quito next day, and which I could not do if I stopped all night at Tacunga. Before we arrived at the place, in passing a river, my horse, upon reaching the bank, which was rather difficult of access, stumbled, plunged again into the river, and nearly threw me into it. I got safely out, though considerably wet. This circumstance determined me to stop at Tacunga till I got my clothes dried. Upon reaching the town, I went with my friend to the convent, where I got myself comfortably dried, and prepared for the journey. Before I was ready to set out, there came on a thunder storm, and, by the time the weather cleared up, it was too late to set out. My good friends in the convent strongly urged me to pass the night with them, and which I consented to do.

I found this town larger than I expected, and as I was to pass the night in it, I was anxious to seize the opportunity of offering the word of God to them, although I had not much confidence as to the success I should meet with. In carrying this purpose into effect, I found myself rather embarrassed. I was lodged in a convent, and knew not what disposition the friars might have to the distribution of the Scriptures, especially to their being sold in the convent. I wished myself lodged elsewhere, and indeed any where else, but could not with any decency remove, as my friends loaded me with kindness. Had I known, upon my entering the town, that I was to have a sale of the New Testaments there, I would not have gone to the convent, more especially as I had a letter of introduction to the Governor and to another gentleman in the place. After some hesitation, I resolved to make an attempt where I was. I went pensively to the case in which the New Testaments were, took out one, and went direct to the Prior to show it to him, praying all the while as I went, that the God of heaven would dispose his heart and the hearts of the rest to befriend the circulation of his holy word. My prayer was heard. The Prior was much pleased with the New Testament, and bought it. He shewed it to one of the rest, and recommended it, whilst I did not fail to put in a word to the same effect, pointing out the advantages of the Scriptures to all, and how more immediately it concerned them, as ministers of religion, to possess it, and to recommend it to others. Yes, said one of them, it is the very book which concerns us, and we would gladly encourage others to receive it. I then told them that I had a number of copies, and that I wished to expose them to sale in that town. I showed the Prior the advertisement, and said, I should be glad to have the sale in the convent, if it were agreeable to him. By all means, said he, and immediately he fillled up the blanks in the notices with his own hand, and sent a person to fix them up. The advertisements were scarcely up, when one, and another, and another came tripping in to purchase a New Testament. In a little, the buyers thickened, whilst all the friars stood around enjoying the sight, and warmly recommending the sacred volume to all who came, and assisted me in the sale when occasion required. The result was, that in two hours and a half, that is, till the night came on, I sold one hundred and four copies, which was more than I had sold in Guaranda, Riobamba, and Ambato taken together, although I remained two days in each

of these places. You see, by this time, I dare say, why superior arrangements called me to stop at this place, contrary to my own intention. Thomson, pp. 205-211.

We trust our readers will receive from the works we have thus introduced to their notice the same deep and unalloyed pleasure which we have ourselves. In a literary point of view, Dr. Henderson's publication deserves a place in the library of every scholar; but to the Christian they both present a variety of information, connected with the diffusion of Scriptural principles, well calculated to stimulate and direct his exertions.

The Christian contemplated: in a Course of Lectures, delivered in Argyle Chapel, Bath. By WILLIAM JAY. London: Hamilton and Co. 1826.

THE author of these Lectures has long been known to the religious world. He commenced his ministry at an earlier period than some might have thought desirable for one who was to occupy a post of such importance as a stated minister of the Gospel in the fashionable and dissipated city of Bath. It is pleasing, however, to find, that, by the grace of God our. Saviour, he has been kept from falling into those snares to which his fine natural talents and premature popularity exposed him. Nor would it be an easy task to reckon up the number of those who, allured by pleasure or driven by sickness to that city, have heard from the lips of our preacher words whereby they might be saved-words whereby they were saved. Pleasure which before was sought in the vanities of earth, was at length found in the exercises of piety, and has terminated in the blessedness of heaven. And that sickness, which, in the common import of the term, was the forerunner of dissolution, was, in its spiritual consequences, a sickness not unto death,a sickness which shall be gratefully remembered by the immortal spirit in a state of eternal health and life. And why gratefully remembered? Let the words of David give the answer: " Before I was afflicted I went astray, but now have I learnt to keep thy law."

It may, perhaps, excite surprise or censure, that we thus speak of one who dissents from the Church as by law established. We think highly of Episcopal order, but we think still more highly of Scriptural doctrine. Where there is the order without the doctrine, there is the name without the power-the form

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without the substance. Do any of our readers wonder what we mean? Some may, who have never been to Bath; but those who have been there, know very well what we mean. Why is it that so many of our pious laity-yes, and of our clergy too-are seen on a Sunday evening in the Argyle conventicle? Is it not because they cannot hear the doctrines of the church proclaimed with simplicity and fervour IN the church, that they go to the chapel? There was, indeed, a Richards and blessed be his memory! He was a burning and a shining light; and had all the clergy of that city and diocese been like him, things had been different to what they are. Those who conscientiously disapproved of our ecclesiastical polity had still been true to their principles, and formed a separate body; but the sight, so distressing to the pious churchman, had not been witnessed, of the sheep of our fold driven, by the secularity, the apathy, or the gaiety of some of their accredited pastors, to seek food and shelter from another shepherd.

On this subject we have already given our opinion. We love the Church dearly; and it is on this account that our spirits sink, and our hearts bleed, when we see a fine cathedral, or a stately abbey-church, like a well without water, or a lantern without light.

Let us not be misunderstood. We say not that the prayers of our Church, and specially the selections from Holy Scripture, which form so prominent a part of her services, are nothing. Thank God, we have long felt them to be much; and without them the finest sermon-though even from a Chalmers, or a Hall-would appear to us to want a something, which the Presbyterian or the Nonconformist cannot supply. Nay, more; we had rather hear statedly and regularly a preacher of inferior talent, but equal piety, within the pale of our own Church, than join a congregation who seceded from her communion and rejected her Liturgy, even though the great men whose names we have mentioned were its joint pastors. This we say, and this we feel, in all sincerity and truth. But is this all we say or feel? No: there is a counterpart, and that counterpart must not be concealed. Prayers and sacraments are much, but prayers and sacraments are not every thing. Without justification there can be no salvation; and without faith, no justification. "And how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" "Faith cometh

by hearing, and hearing by the word of God."

A minister of the Cross has a double duty to perform. He has to become the mouth of the people unto God; and for the discharge of this part of his sacred functions there never was