translators died, and the revision which he and his colleague unitedly desired to make, has not been effected. Other labourers should be prepared and qualified to revise, correct, and superintend future editions of the Chinese Bible; and those who desire the end, should encourage the means.

The perfection to which printing has been brought, and the ease of Chinese printing, afford wonderful facilities for the preservation and diffusion of Christian knowledge. How often in China, where the voice of no Christian could reach me, have I been instructed, reproved, and consoled, by the writings of good men who lived centuries ago, and by books which had been printed hundreds of years before their pages were opened to my perusal. How wonderfully, and with what a beneficial effect, are the pious sentiments of Christians of all communions, and of every nation, collected, and sent forth to every region, by the Bible Society's sheets of correspondence, by the Missionary Journals and Registers, by religious Tracts, and similar productions of the press. These instruct and gladden the hearts of thousands, and hundreds of thousands, to whom it would be impossible to convey the same good by the living voice.

Concerning the College, I will make only one more remark. In it the Chinese students are taught the English language, in order to open to them the stores of knowledge which so richly abound in English authors and English translations. By this means, pious writers of former ages, and of the present day, will be made useful to an extent they themselves never could have contemplated; their works will be read in China and Japan, and will contribute, we hope, to the salvation of sinners, the joy of angels, and the glory of God.

Feb. 6th, 1825, at Mr. Stratten's. However, it is God alone who can open the door of faith unto the Gentiles; we would use the means but not rest in them-our hope is in God, and in him only.

I have this morning endeavoured to point out to you the means which are, in my humble opinion, the most appropriate for diffusing Christian knowledge in the farther East,

and I hope you will see it to be right to assist in so good a cause. The strongest motive I can suggest to you is, the love of Christ. Let that constrain you, and then your motives and your practice will assuredly be exactly what they ought. In the degree that we value Christian knowledge for ourselves, in the same degree shall we be anxious to communicate it to others. If we count all things but loss for the excellency of the knowledge of Christ, we shall consider the communication of that knowledge the greatest good that we can possibly bestow on a fellow creature; and it is not only so, but it is likewise the most acceptable service that we can perform in the sight of God.

On another Occasion.

I do not this evening plead for pecuniary aid in behalf of the Anglo-Chinese College, but only assert its right to a small portion of assistance from every church, that ever utters the prayer dictated by the Divine Saviour, "Thy kingdom come." You have had this day to assist yourselves. This is a duty. But you must also labour that you may have to give to him that needeth, as well as provide for your own wants. It is sometimes said, both in reference to gifted labourers and pecuniary resources, and even by principals of Scotch Universities, that "there is much still to be done at home; and whilst wants exist at home, it is Quixotic to send help abroad." This tale is specious, and suits our selfishness; but it assumes as a correct principle, that till all our wants and wishes are satisfied, we should not alienate any thing belonging to us, or that seems to belong to us; for in fact there is no good that we possess that is strictly ours. Man is but a steward; all things belong to God. However, apart from this consideration, I deny that we must wait until all our own wants be supplied, ere we supply others. I have not food enough for one hearty meal, but my brother has none. England abounds in Bibles, and preachers, and pious books; but there are pagan lands that have comparatively none.

Now, what does the Christian principle say-Shall I eat the whole of my scanty meal, and give my brother none? or shall I share it with him? I say, share it with him. Help yourselves this evening, and at a future day, help the Anglo-Chinese College. I promise you not thanks; I insist upon it as a duty. Let it not be said of us-all seek their own, not the things which are Jesus Christ's;-all seek their own edification only, not the enlargement of the Saviour's kingdom.

DISCOURSE XI.

WRITTEN ON BOARD THE WATERLOO, MARCH 3 AND 4, 1824.

WISDOM'S WAYS.

PROVERBS, III. 17.

"Her (Wisdom's) ways are ways of pleasantness, and all her paths are peace.”

THE Divine Being,-the Father, Son, and Holy Spirit, the only living and true God,—is the Supreme Wisdom. His knowledge of what is best, and of the means of effecting it, is infinite: hence, in the New Testament, he is styled "The only wise God." The creation of the universe is ascribed to his wisdom. "The Lord, by wisdom, hath founded the earth; by understanding hath he established the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew." And, in the work of human redemption, the angels are said to perceive the "manifold wisdom of God."

The Almighty is the source of all created wisdom. The wonderful instincts of animals are from him; the skill of ingenious men is his gift; and the powers, or faculties, of the human soul, fitting it for the attainment of wisdom, both natural and spiritual, are from God.

Wisdom's ways, spoken of in our text, denote the paths of human duty, in which Heaven directs man to walk, and which lead to happiness.

There is a large party of men in the world, (some of them ingenious and learned men, but proud opposers of the true wisdom,) who set up notions of their own, instead of, or in opposition to, that wisdom which cometh down from Heaven their system the Bible calls the wisdom of this world, which shall come to nought, and end in disappointment and misery.

There is no age nor condition in life in which a man can be placed, that can prevent his finding the ways of true wisdom. He may know them, and walk in them, if he will, although ever so poor, and although he may not know a letter of a book. Therefore no man should be discouraged, but think and act for himself, in this matter, as becomes a man. Nor should any man deceive himself so far as to imagine, that because he has no scholarship, it is therefore excusable in him to disregard the ways of wisdom, and wander in the downward paths of folly. Nor may those who have some scholarship think that they are superior men, and above attending to those instructions of wisdom, which are suited to poor people and servants. The ways of heavenly wisdom are for all ranks and conditions of men.

I. Let us, therefore, try to ascertain from the Bible what those ways are. And, in the first place, it is written, (Ps. iii. 10.) "The fear of the Lord is the beginning of wisdom." The Lord is that great and awful Being who made the world, and who rules over it as the King of He is that gracious kings and Judge of all mankind. and merciful Being who hears the groaning of the prisoners, and of those appointed to death; who hears the. prayers of the distressed, and sends help from his holy temple. He is the Giver of life and health to the poor, and of power and wealth to the great amongst men. He is the Creator and Benefactor, the Father of all intelligent creatures; and therefore all good angels and good men fear him. They fear him, not as a cruel master, not as an enemy; but as a Superior, as a Father, as the greatest and best of Beings. Some people cavil at the word fear, as