lent, more virtuous; as it was in the heathen world, in different ranks, families, and individuals. But spiritual life there is none. They are still children of the first Adam, and will continue to be such till they are renewed in their minds by the power of the divine Spirit, and are made to bear the image of the heavenly." "

Here Mr. Buchanan closed his elaborate and eloquent exposition of the leading doctrines of our church. The conclusion of the whole is, however, so important, and exhibits the character of the author of these sermons, as a preacher, and as an able and faithful minister of the gospel, in so just and elevated a point of view, that his biographer could not consider himself as doing justice to his subject, were he to omit it; though to some it may appear, that this, as well as a former extract, is scarcely within the appropriate limits of these memoirs.

"I have now, my brethren, set before you those important doctrines of our church, which are certainly too much neglected at this day. The purpose I had in view will be answered, if it excite in those who doubt or misapprehend them, a serious inquiry into their truth and importance. The sources of knowledge are open to all. It is always an advantage to the truth to be fully tried, examined, and compared. The very doubts of men are useful to it, in putting it upon its defence, and leading to its better confirmation. Let us not then supinely suffer any innovation in the doctrines of our church, since we are able to judge for ourselves, and can refer to the law and to the testimony.'

"The doctrines which we have discussed are commonly called the doctrines of grace; and with propriety, for they are the peculiar doctrines of the gospel. They exalt and glorify the Creator, and humble the creature; they are at unity with themselves, and harmonize with each other; he who receives one of them, will receive them all; and he who rejects one, will reject them all.

"The preaching the doctrines of grace differs from preaching morality on merely human motives, as light from darkness. The preachers among the heathen around us, and the teachers of philosophy without religion, can say, 'Thou shalt not kill, thou shalt not steal, thou shalt not bear false witness; they can inculcate justice, prudence, and temperance, from very strong and very persuasive motives; but they cannot teach those good works which flow from the christian doctrines of grace. They cannot teach a hatred of sin, or a contrition of heart for offending God; they cannot teach us to bless them which persecute us, and to pray for them who despitefully use

us.' They cannot suppress envies, secret resentments, and evil speakings against those who differ from us in opinion. They cannot produce love to God, a lively gratitude for his daily mercies, and delight in his service. They cannot urge us to labour in the word and doctrine according to our profession, our ability, or our means; and to be anxiously concerned about the salvation of the souls of men. Finally, they cannot teach us patience in affliction, joy in tribulation, and a wellfounded hope in death.

"The grand test of the truth of the doctrines of grace is their influence at the hour of death. This is a proof which is ever present with the church of Christ, and which will in every place distinguish the true doctrine from the false.

"No sinner ever yet departed this life with a lively hope in God, and with confidence of salvation by his Redeemer, who was a stranger to the doctrines of grace. No christian, who denies these doctrines, can have any hope that he will be enabled to triumph at his last hour, desiring to depart as being far better;' and thus leave to his family behind him a testimony to the truth by his steadfast faith.

66

'By some, such a dissolution is not expected in any circumstances; such a testimony is not looked for. They hear, indeed, of such instances among others, but they are willing to believe that they are not true, for if they be, they know that their own hope cannot rest on the right foundation.

"All preaching ought to have reference to the sinner's hope in death; for whatever is short of this, is doing nothing for eternity. We must all soon come to that state when the doctrines which we have individually received will be put to the proof, and their efficacy manifested to others; we must soon be in those circumstances, when every vain refuge shall be swept away, and the truth of God shall alone prevail.

"I have discharged a duty, my brethren, in setting plainly before you those doctrines of our religion, which I am myself fully convinced can alone produce the fruits of righteousness and the good works of the New Testament. I am further convinced that they alone can give peace to the soul, and comført in death. They are the doctrines of the Church of England, the good old religion of our ancestors, without taint of Romish corruption, of Socinianism, or of modern philosophy. Nor am I conscious of having used a single expression or sentiment which does not accord with the language and spirit of our church and of the holy scriptures; and I must continue to believe this, till I am convinced of the contrary by well-ordered proof.

"These are the doctrines which I have ever maintained, and which I ever desire to uphold in my ministry; and on whatever other subjects I may occasionally dwell, the truth and admission of these doctrines is always to be understood.

"It is easy to discourse on more pleasing and popular subjects, but it is not so profitable to you. Some may not approve, but to others the word preached may be made the power of God unto salvation.' If our doctrine give no offence to the world in general, ye know that it can be no longer the doctrine of Christ. It is another gospel.' It is a doctrine which may confirm our hearers in error, and lead them onward to old age with no better view of heavenly things than that of the infidel.

"It is a view of our lost estate by nature, and actual guilt in the sight of God, and then a view of the great propitiation on the cross, which alone can open to our understandings the transcendant and ineffable glory of the gospel of Christ. Nor can such a view be exhibited, even in the lowest degree, but by the influence of the divine grace, co-operating with our prayers, by enlightening the judgment and purifying the heart.

"But the aid of the Holy Spirit is promised to them who ask it.' Thus are we encouraged to begin the work of our salvation in the most rational manner, and by the most natural means. And those who can prevail on themselves to begin thus seriously, will find the truth of God's promises confirmed to them in every progressive stage of religious knowledge and practical virtue.

"The life of such persons is thus described in one of the articles of the church, commencing from the period of their first seeking the aid of the divine Spirit, unto the end of their

course.

"Wherefore they be called, according to God's purpose, by his Spirit working in due season;

"They, through grace, obey the calling; "They be justified freely;

6.6

64 6

They be made sons of God by adoption;

They be made like the image of his only begotten Son, Jesus Christ;

"They walk religiously in good works, and at length, by God's mercy,

666

They attain to everlasting felicity.' The impression of these sermons upon his audience was, as we have already observed, considerable. There were probably some whose prejudices or whose passions would render them proof against both the reasonings and the exhorta

tions of their author, though the one were unquestionably sound and scriptural, and the other powerful and persuasive. There were doubtless, however, others who were instructed, confirmed, and edified by his labours; while these, whether accepted or refused, afford an evidence of his fidelity as a minister and ambassador of Christ, which will hereafter "testify for him before his glorious throne."

CHAPTER IV.

In prosecution of the design which Mr. Buchanan had conceived of effectually exciting the public attention in this country to the obligations of Great Britain to promote the religious welfare of its oriental dominions, and which he had already partially executed by the proposal of his first series of prizes, and the publication of his own "Memoir;" he on the 4th of June, 1805, addressed to the Vice-Chancellors of the Universities of Oxford and Cambridge, the proposal of the following subjects of prize composition.

"For the best work in English prose, embracing the following subjects:

"I. The probable design of the Divine Providence in subjecting so large a portion of Asia to the British dominion.

"II. The duty, the means, and the consequences of translating the scriptures into the oriental tongues, and of promoting christian knowledge in Asia.

III. A brief historic view of the progress of the gospel in different nations, since its first promulgation; illustrated by maps, showing its luminous tract throughout the world; with chronological notices of its duration in particular places.'

The candidates were permitted to prefix such title to the proposed work as they might think proper; and the munificent prize offered by Mr. Buchanan upon this occasion to each University was the sum of five hundred pounds. He directed, that the prizes should be determined on the 4th of June, 1807, being the anniversary of the birth of our venerable sovereign; whose religious example," Mr. Buchanan added, "had extended its influence to that remote part of his empire."

The letters conveying intelligence of these very liberal offers were received towards the close of the year. They were soon afterwards accepted by both Universities; and the spring of the year 1807 was appointed as the period for the delivery

of the prize compositions to the judges who were to determine their merits.

A few days subsequent to the date of these proposals to the English Universities, and not long before the departure of Marquis Wellesley from Bengal, Mr. Buchanan communicated to his lordship his wish to be absent from Calcutta during four months, for the benefit of his health, which his residence and labours in India had considerably impaired; and for the purpose of proceeding to the coast of Malabar, with a view of obtaining information relative to certain religious objects, which were particularly specified in his letter, and will be hereafter fully detailed.

With this request the Governor General signified officially his ready compliance, together with his entire approbation of Mr. Buchanan's intended journey. It was added, that the governments of Fort St. George and Bombay would be requested to afford him every assistance, as well in the progress of his journey, by the accommodation of the dawk bearers, or other conveyances of government, as in the prosecution of his inquiries on the coast of Malabar.

While Mr. Buchanan was preparing for this important and interesting journey, he was, for the present, prevented from fulfilling his intentions by a serious illness, the approach of which he first perceived on the 13th of August. He was well enough to meet Lord Wellesley at dinner the next day, and on the two following complained only of weakness and languor. On the 17th, a decided attack of fever came on; and on the 19th, danger was apprehended by his physician.

Of this alarming illness, a brief but remarkable memorial has been preserved in the hand-writing of Mr. Brown, who appears to have attended and watched over his valued friend and coadjutor with fraternal anxiety and affection. The feelings and sentiments of Mr. Buchanan at this trying season, as described in the paper alluded to, are such as, while they may surprise a certain class of readers, will appear to better judges to be the genuine effusions of a pious mind, alive to the ap prehended solemnities of a dying hour.

On the evening of the 20th of August, Mr. Buchanan spoke much to his friend of his state and views; said that he had been looking for his hope in the Bible, and that he had found it in the 51st psalm, and in the history of the penitent thief upon the cross. He at the same time gave directions to Mr. Brown respecting the college, his papers, and his affairs. The next day Mr. Buchanan was still more strongly impressed with the idea that, he should not recover. Under this persuasion,