Articles in their full, plain, literal sense; men, who had no other aim than to save souls by bringing them to believe on the Lord Jesus Christ. From the concurrent operations of this Society, he therefore judged that men of Evangelical sentiments would more readily find employment in the older Society, that the older Society would be stirred up to greater exertions, that it would give more information to the country of the state of the colonies, and would more diligently investigate the more neglected parts of our colonial possessions. In the colonies, it would have the effect of giving greater independence to Evangelical missionaries, and of furnishing many places, now overlooked, with useful labourers."

3. CHURCH MISSIONARY SOCIETY.

THE Earl of CHICHESTER, (after referring to the Society for the Propagation of the Gospel'in Foreign Parts). I would further call your attention to another circumstance,-I mean the suggestion made by our respected diocesan, the Lord Bishop of London, and as I understand, with the full sanction of the Archbishop, that if some arrangement could be made by which the two Societies could agree to refer all matters of an ecclesiastical nature to one and the same recognised authority, consisting of a council of bishops, both Societies might expect the full and public sanction and support of his Lordship and the Archbishop. I am sure that I should not be doing justice to my own feelings, if I merely said that I most thankfully received this proposition as a member of both Societies. For as a member of the Church Missionary Society, with whose proceedings and principles I am much more intimately acquainted, I am not only thankful, but I most cordially approve of the proposition, as in perfect harmony with the spirit of our rules, and with the principles and practice of the Society ever since my connection with it. Most earnestly do I pray to the great Head of the Church, whose name is Counsellor and the Prince of Peace, that His wisdom, and peace, and truth, may direct and accomplish the work thus happily begun; that the arrangement of details may be found as easy in execution, as the abstract proposition is simple, and sound, and catholic in its character. I rejoice in the prospect of this result, because I believe, that, amongst other benefits, it will place the bishops of our Church in what I humbly conceive to be their legitimate position in regard to both Societies. It will enable both the clergy and the laity to plead the cause of either Society under the known sanction of their respective diocesans. It will secure, I trust, the joint and steady progress of both Societies through our land, without rivalry and without collision. It will enable their missionaries abroad to pursue with renewed vigour their present course of brotherly co-operation, in the several departments of Christ's vineyard to which He has called them. And, gentlemen, I rejoice to think, that all this may, under God's blessing, be effected without any change in the principles or even the system of our own Society. For although I love to see union and catholicity in all our religious proceedings-though neither from principle nor by disposition am I opposed to useful reforms, nor any stickler for old forms and practises merely because they are old-yet do I think that we should prove ourselves unwise stewards of the trust reposed in us, ungrateful and forgetful servants of the great Master who for forty years has so remarkably preserved and blessed and honoured this Society, if, in the matter of its principles or its constitution, we were found to be 'given to change.' Nor ought we to forget that there are, at the present moment, opinions and principles held to some extent in the Church, which have not only a direct bearing upon the cause of missions, but are repugnant to many of those great truths, which we conceive to be of great importance. And whilst this should make us cautious, it should also make us thankful for the remarkable fact, that during the last forty years the same great truths have been so uniformly and faithfully maintained in our Institution. Were this the result of some exclusive rule of qualification, of some test that should limit our membership to persons professing peculiar opinions, then might it be attributed to human contrivance, and our unity might, with some justice, be ascribed to a mere sectarian confederacy. But when it is recollected, that no such rule or test has ever existed; that our professed and real object is the simple and catholic one

of extending Christ's kingdom by means in accordance with the doctrine and discipline of the Church of England; that every clergyman who subscribes his 10s. per annum becomes de facto a member of the Committee;-if, under such circumstances, the truths maintained by those honoured men who founded the Society are still cherished in our councils, are still preached by our missionaries; and if, moreover, these truths have been adopted and preserved, not because they were new, but because we believed them to be contained in our Liturgy and Articles, and sealed by the blood of martyrs, and preached by the Apostles, and taught by the Word and the Spirit of our God; then, I ask, is it a breach of candour towards the opinions of others, is it inconsistent with catholic charity, is it a presumptuous monopoly of God's manifold mercy, when we ascribe to Him thanksgiving and praise, and believe that by His grace these principles have been fostered, that they have prevailed because they are true, and that they have been watered by the dew of His blessing, because they were of His own planting?"

Hon. and Rev. BAPTIST W. NOEL." However much he might be prepared toagree with the Noble Lord in the chair, in soliciting the high patronage which had been noticed to-day, still he must say, that it seemed to him that no advantage could be gained thereby, if it was to be attended by any departure from the plain Christian principles which the Noble Lord had expressed on opening the business of the day. There must be no compromise of principle-there must be no departure from those principles which for forty years the blessing of God had attended. However grateful they might be for the offer of that superintendance, they ought to remember, that the question before them was not one relating to the qualification of a living individual, but to the establishment of an official relation that must last. That question must be met with caution, because it affected the constitution of this Society. They were not to consider the personal character of the individual to whom the superintendance of this Society was to be committed, but to bear in mind, that if so committed, it officially delegated its power. However important and advantageous such patronage must be, still this Society had hitherto been blessed by One who said, 'Go ye into all the world, and preach the Gospel to every creature; and lo! I am with you alway, even to the end of the world."

4. CHRISTIAN INSTRUCTION SOCIETY.

Rev. J. ALDIS. "This is a Christian Instruction Society. I like this much better than if it were a Church Instruction Society, a Methodist Instruction Society, an Independent Instruction Society, aye, than if it were a Baptist Instruction Society. I like the Society, because, in this work, we do not intend to carry our dif ferences to the houses of the poor and ignorant, but, like a prudent husband and wife, if we have disagreements, we will keep them to ourselves. I like it, because whatever is sectarian, (and I use the word in its best sense,) must, of necessity, be partial; but if a society be Christian, it will embody the whole of revelation, the pure light of the Sun of righteousness to enlighten and save the world. We can find, in the interests of our common religion, enough to excite our sympathy and constrain our exertions. The pride of long-established dominion professes to despise our motives and our capacities for doing good in the world,-first, because our object is purely religious; and secondly, because, so far as men are concerned, our movements are unauthorised. Exactly for these reasons, do we think that the principles of this Society are right, and that its prospects are glorious. It is very strange, that, of the little that has been done to benefit our world, nearly all has been effected by those who have been distinguished, first, by their religious character, and secondly, by their unauthorised agency. The established priesthood of the Jews, and the corrupted court of Jewish kings, not only did not arrest, but facilitated the progress of idolatry and defection among the Jewish nation. It was the wandering, persecuted, unauthorised prophet, that still dared to speak for the Lord of Hosts, and struggling with the powers of evil, vindicated the honour of the Divinity, and turned away the destruction that hung over Jerusalem.

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The philosophers of Rome debated in the schools amid the pride, the ignorance, the superstition, and the increasing slavery of the multitude, without making the least effort to emancipate the enslaved, or to give knowledge and wisdom to the mass. We know that the chief priests of the Jewish church, and the scribes and pharisees, not only slumbered on while the land of Judea panted for moral regeneration, but they hastened and deepened its overthrow, by murdering the Saviour of the world. The work of reformation, with all the sweet fruits of religious liberty which it has conferred, was left by the proud philosopher to the poor despised priest. We know that Britain never had been free, if it had not been for the warm hearted Puritans. From the whole of this, I draw the general conclusion, that power, find it where you may, has been so long interested in abuses, is so far pledged to its maintenance, that to expect thence a mighty movement for bettering the world, is to expect to gather grapes of thorns, and figs of thistles.”

5. BRITISH AND FOREIGN BIBLE SOCIETY.

The Hon. and Rev. BAPTIST W. NOEL.-"But when I turn my attention from the direct to the indirect good effected by this Society, that attaches me to its principles and constitution. Whatever aspect it bears I find reason to love it, and to admire its constitution and practice. I do so, because by diffusing the Bible through our own land by millions, it has made the Bible the prominent source of Christian opinion. By directing the attention of men to the Bible, we make them, as our Protestant forefathers did, claim as a right, and fulfil as a duty, the perusal and judgment of the Word of God for themselves. An authoritative interpretation, to which men's minds must implicitly bow, seems to me to be a dishonour done to the Word of God. And for this cause, there is not, and there never was, any set of men-recognised by Protestantism at least-who ever even claimed infallibility. The fathers of the Christian Church, who lived when it was in its childhood, and partook of its feebleness—the Reformers of the Christian Church, who showed the vigorous manhood of intellect and faith, but yet were cradled in Romanism and could not wholly relieve themselves from its influence,—neither of these ever claimed infallibility, and they never would coerce our judgment; nor since their times has any other body risen, who could justly claim to set up an authoritative-because an infallible-interpretation of the Word of God. If the interpretation is fallible, it may be erronecus; and if I am bound to take it, I may take the error instead of the truth; and I know not what extent of blame I may incur in the sight of my Heavenly Father, if He has given me a record of His will, and that appears plain to my judgment, and I prefer some authoritative interpretation of man which may prove erroneous. Therefore I say, an authoritative interpretation forced on men's minds is a dishonour done to the Word of God, which this Society tends to dissipate; not by controversy, which is the worst way, but by making use of, reading, and meditating on the Bible, putting it into men's hands, and showing that God has given it as our guide, and that on all momentous points it is plain enough for us, and where it is obscure it is His will that His people should not understand its full purport. If I look further into the constitution and practice of the Society, I find new reasons why I should love both. It may be a very common topic, and an oft-repeated tale, to say that I love the Society, because I believe it to be one which tends to promote union and affection. But this is a welcome topic (though it comes every day) to my own heart, welcome as the sun-rise which chases away the darkness and damps of night. Truths are not the less welcome, if important, because they are familiar; and again I say, I love this Institution, because in this day of strife it tends to promote union and charity. It may be said that the union is hollow. I should not undervalue it, even if it were So. I recollect that the courtesies which have sometimes been exchanged between hostile armies have softened the ferocities of war; and I rejoice that there are some brief periods, in which those who differ may throw aside their arms, and show something of that spirit of ancient chivalry, under which brave knights were wont to fight one day and next to dine with each other. I remember that when Saul was

among the prophets he was disarmed of his wrath; and if the lions and wolves of our day can find access to a meeting like this, I believe they will be disarmed of some of their fierceness and antipathy, or at least their passions will be suspended, because they will feel that they are in an atmosphere of genuine affection. I believe that the reason why the mass adhere to this Institution still, is because they find that those who conduct it are such as our Lord if He were among us would address in this language-' Behold, I send you forth as sheep among wolves: be ye therefore wise as serpents and harmless as doves.' I believe this Society is calculated to draw together in our country, as well as in others, all those who absolutely love the Redeemer; those who have a most honest, heartfelt, and sincere desire to make Him known to their fellow-men, and to serve Him in their own persons. Therefore I love it. And I do not believe that the union is necessarily hollow. There may be some, who only for a moment suspend a permanent wrath; but there are many others, who love each other truly and sincerely with a brotherly affection, and who will love each other through the whole eventful period of our history here, and throughout that eternity of happiness, into which, under God's goodness and grace, each one is advancing. I do not advocate a union that should denounce all topics that are controverted amongst Christians. Let them be discussed in a Christian spirit, and then the union may be maintained still. I do not require a unión which compromises principles or acts contrary to them; only, I say, see that those principles are Christian principles, and that the habit which flows from them is of a Christian character, and then the union may last. I love to see union among the people of God, because I believe that it makes them liberal and candid where many things tend to exasperate the temper; and if that candour and liberality are continued, nothing of an exasperating nature can long be entertained when it intrudes. Should a union of externals be brought about, as well as a union of heart, I see nothing calculated so much to produce it, as candour and liberality towards each other, which the union in heart would previously induce. Suppose twenty laymen and ministers of different Protestant denominations, all good men, engaged to read and search the Scriptures together, day by day, the laymen being persons who evinced a vigorous intellect and pertinent sagacity in the common business of life and in commercial pursuits, taking advantage of the best helps which_biblical criticism furnishes, for the purpose of dealing with the difficulties and differences that might arise in their minds on any passage in the course of their examination of the New Testament, I believe they would find a marvellously small number of passages on which they differ to any considerable extent. I believe they would find that amongst those passages on which each thought he sustained his separate idea, numbers would be found to be very obscure, and much to be said for the opposite view taken by each; and thus they would learn to bear with each other through that obscurity, and they would be enabled to find the true meaning of the passage (when it could be found), by this calm, patient, and candid examination together. Thus they would learn to judge each other with charity on controverted points; and the whole result would be, that they would come to a closer uniformity of sentiment, than could be found amongst their brethren who had not taken that course. All would see each other's strength of understanding, and discover each other's honesty of heart; and they would learn to love each other for the sake of all the truths they held in common, and feel as brethren; and half their difficulties would some how or other melt into insignificance or vanish altogether. Why should not this be the case with all the Church of Christ? Simply because they do not examine the Scriptures earnestly and diligently in the same spirit. I do not condemn others. I feel my own infirmity."

6. SUNDAY SCHOOL UNION.

REV. J. H. HINTON." I look upon Sunday-school teachers as a sort of right arm to the ministry. Instances have been given, in which success has very happily resulted, evincing the adaptation of the system to the actual conversion of children, and the saving of their souls. I should not like to adopt upon this point the language of croaking or despondency, or to speak as though I were ignorant of what

has taken place of an encouraging nature, or as if I were distrustful of the machinery of which I have been speaking; but I would ask Sunday-school teachers, not whether the system has done any good in the conversion of souls, but whether they have seen it in their own observation produce as much of spiritual benefit as it may be deemed adapted to produce, or as it may have been expected to produce. It is not as to the actual fact as to whether good may be done, or whether the adaptation is fitted to do good, or as to the certainty that it will do good in the end; all this I admit; but when I think of all the years these schools have been in operation, of the multitudes of children instructed in them, and of the persons engaged in teaching them up to the present day, and then make an allowance for those who have been converted, for those who have died in the truth and gone to glory, for those who have at a subsequent period of life been converted, and for those who have received a measure of benefit which may ultimately end in conversion-making allowances for all these, I confess that the proportion of good in this respect actually resulting from Sunday-school labours is to my mind not altogether satisfactory. Certainly so much of religious instruction might have an adaptation to convert more children than have been converted; certainly so much of Christian exertion might, without going beyond the promises of God, have converted more children. I do not say that God has been unfaithful to His promise. We thank Him for faithfulness in a thousand instances which have cheered our hearts. But has the proportion been one in ten-one in a hundred-(does anybody suppose it to be so ?)-of those who have received religious instruction, being actually in their childhood brought to the knowledge of Jesus Christ? I will admit everything that can be said on this subject of an encouraging kind, but I for one am not satisfied till I see every child that passes its years in the schools a pious child before it leaves the schools; and I should like to know, whether, in setting my heart upon that object, I am going beyond either the scope and adaptation of the instrumentality, or beyond the warrant and promise of God. Why may not fifty children in a Sunday-school, who pass three or four years of their lives there, from six or seven years of age till ten or twelve, under constant religious instruction of pious, devoted, zealous, warmhearted, prayerful people,-why may not they, without violating anything that is consistent or scriptural, without straining any promise, or exceeding any warrantable hope, by the time they are fourteen or fifteen years old be all of them pious children? Is there not at that age an adaptation between the Gospel and the conscience? Don't we know that children at six or seven years old have become pious children? Don't we know that children at that age give evident proofs of being wicked children? Don't we dread when we see a child of that age die without a knowledge of the Saviour? And why are they to be for several years under an instrumentality fitted to their conversion, in a state fitted to be converted, and amidst the promises of God, who we hope and believe is promising and willing to convert them, why do they go in such majorities, or in single instances, unconverted from beneath the efforts of instruction? I am well aware that I may be carrying this expectation, this feeling, farther than some may have carried it before me; but if on the one hand it is a blessed thing for one soul to be saved, on the other hand I think it is an awful thing for one soul to perish; and I think our blessed Redeemer said when upon earth, "It is not the will of your Father which is in heaven that one of these little ones should perish." I wish that Sunday-school teachers should ask themselves, Do I feel justly about the immediate conversion of those children under my charge? Is my heart set, are my affections grasping, at this one object, to which I bind myself, in its immediate accomplishment-the salvation of their souls? Is the instruction I give, adapted to it? Is the manner in which I instruct, adapted to it? Am I so feeling, teaching, labouring, that if I were to see every child upon his death-bed in one hour I could say, My hands are clean of their blood? Am I praying as though I wished it? There is much in the adaptation of the instrumentality, and we cannot wonder that work is not done which we seem to have an instrumentality fitted to do, if in point of fact the instrumentality is by any means or in any way not that of true adaptation to the end. There is a bounty on every approximation to correct, scriptural, evangelical sentiments. There is a bounty on every acquisition of aptitude to teach, of facility in communicating instruction, in throw