The 1st Epistle to the Corinthians is "to all that in every place call upon the name of the Lord Jesus Christ." "All in every place" can never by any perversion of language, mean the two or three bishops here, or the three or four deacons there, but it must and does palpably intend it for the whole community, whether in one particular “house” or congregation, or for individuals all over the world. St. Peter wrote "to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia," and might all people in idolatrous and corrupt countries read inspired epistles without note or comment attached to them, and yet all Europe be_again forbidden (see the present Pope's Letter) the same privilege, merely because it is against the interests of false teachers that the laity should read for themselves the exact words of the Spirit of Truth?

If the Scriptures were to have been consigned to the sole keeping of the clergy, neither Theophilus, Gaius, Apphia, nor the Elect Lady could have had the Acts, and their several Epistles addressed to them; but did the apostles err when they " wrote as they were moved by the Holy Ghost." If they were right from whence arises the power which Romish and other churchmen assume of laying an interdict upon the diffusion of the Sacred Volume?

As it is a positive and easily ascertained fact, that a considerable and highly important portion of the Old Testament was written by laymen, and that, with few exceptions, the New Testament was committed to the laity, it becomes necessary to ask, how it happens that this class of persons from whom God in his wisdom selected so many persons as most fit to either communicate to the world his law, prophecies, and doctrines, or to whom they were expressly sent, should now be deemed by the decrees of Councils, the mandates of Popes, and the reserve dogmas of Tractarians, as unworthy to receive the pure word of God, and that Christian people should be considered incapable of judging upon these things which the Holy

Spirit has given for their learning, without the interpretation or permission of any man.

The law and the prophecies were given to all Israel, and not to the tribe of Levi; the Gospels and Epistles with their exceptions were sent to the laity.

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Holy men of God wrote as they were moved by the Holy Ghost;" if the All-wise Spirit had intended his word and revelation to be held exclusively, and issued only according to the pleasure of those in the sacred office, who lived either under the old or new dispensations, then their high privilege would have been definitely stated, but nowhere is it seen that any such thing was purposed, and instead of the ancient Jewish priesthood holding this prerogative the Lord said, "Hear, oh! Israel," and bestowed the extraordinary gift of inspiration upon a larger number of men, who were never by birth or office amongst the clergy.

It was left for the Church to discover that what God "gave for correction and instruction in righteousness," would prove the destruction of men's souls. "Prophets and Apostles and righteous men of old" taught very different doctrine. St. Paul frequently sent his Epistles by the laity : Onesimus and Phebe were the bearers of them to the Romans and to Philemon, and he knew and expected that what he wrote plainly, under the especial direction of the Spirit, the common-sense of the converts would, by God's blessing, understand and apply. It is not very likely that either the layman or the woman took with them any notes or comments to the Romans, if so the Church there had merely the letter, as written and handed down to this age.

All the first churches were composed of proselytes from the Jewish or Heathen religions-chiefly from the latter; the majority of the people who constituted them, had been brought up and educated in the deep profligacy of idolatrous creeds and practices, yet to these persons, whose minds had been imbued from infancy

with falsehood and vice of every description, did the Apostles send these very Epistles, and unfold those very doctrines which are now said to be unsafe for the Christian laity to read for themselves.

More happy were the reformed Pagans than the Church of this day, if it be deprived of "the perfect law of liberty" contained in "the Holy Scriptures, which are able to make thee wise unto salvation (2 Tim. iii. 15), and be forced to take in their place "the tradition of the Church Catholic," as taught by Papal and Tractarian writings!

If there be " things hard to be understood" in Scripture, it is not the laity who (generally speaking) "wrest them to their destruction," for all great heresies have arisen from the erroneous teaching of the Clergy. Bellarmine says "almost all Heresiarchs were either bishops or presbyters;" thus Arius was a presbyter, Pelagius a monk. In the fourth century a Council of Bishops (with but one dissentient voice) condemned the opinions of Athanasius, who was the most orthodox prelate of his times. When the laity fall into such hurtful doctrines and practices from the unreserved perusal of the Bible, and when there is but one faithful found amongst the faithless," then it may be time to stay the diffusion of the Sacred Writings, but certainly not till then.

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The second Council of Nice, which consisted of 377 bishops, decreed image worship. The Council of Trent, composed of three thousand of the highest dignitaries of the Church of Rome, namely Legates, Cardinals and Bishops, established Purgatory, Transubstantiation, and every other unscriptural and false doctrine.

The laity can never be more universally wrong, nor fall into worse errors than these Councils sanctioned and perpetuated.

It is no reason that because a Church holds in formularies whatever may be necessary to salvation, that the people are therefore to take them without further examination, or are not to read in the Scriptures "whether these things be so," and

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In the Old Testament are found most definite commands for teaching diligently the "children" "all the words of the law;" and what was ordered to be" written upon the posts of the houses," could not be meant for the secret concealment of the priesthood. (Deut. vi. 7, 9.) Isaiah tells the people they are to go to the law and the testimony," (viii. 20.) and further, the prophet desires them, to "seek ye out of the Book of the Lord." (xxxiv. 16.) The Psalmist says, thy word is a lamp unto my path and a guide unto my way, (exix.) but it can never be a guide to those who may not have the light.

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The New Testament is not less definite upon the same point. Christ said unto the Sadducees, as a rebuke for their ignorance, "ye do err, not knowing the Scriptures. (Mat.xx. 29.)

St. Paul writes that "the Bereans were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whether these things were so." (Acts xvii. 11.) If the Bereans were highly approved by the Apostle, and their conduct recorded as an example, because they sought in the Scriptures to discover whether the doctrines taught by Paul and Silas were true and in agreement with the written word, surely those who are now in the Priests' office have no right to take umbrage or exception at similar inquiry in their congregations, but cheerfully recommend that as a duty which Paul and

Silas applauded, for none in these days can affirm they possess superior gifts and graces than were bestowed on these inspired teachers.

In the first ages of Christianity, all who gave up their sacred books to their heathen persecutors were considered as lapsed apostates. What would the primitive Christians think of the state of the Popish laity at this day?

St. Paul did not forget to tell the Romans that the Jews had heretofore enjoyed advantages beyond all other nations, in that "to them were committed the oracles of God," (Rom. iii. 2.) and implying, at the same time, that now "the middle wall of partition was broken down," the Gentiles shared equally with them in their privileges. Nor did he omit reminding Timothy of the blessing he had enjoyed in having "known the Scriptures from his youth."

Those who would prevent the laity from having a free use of the Bible, know" that the word of the Lord is a reproach to them," (Jer. vi. 10.) otherwise it would not be forbidden.

There should be no mistake upon another branch of duty connected with the study of holy writ, namely, the necessity of reading it in public worship. Christ, who is our example, read the Book of the Prophet Isaiah in the Temple, (Luke iv. 18.) and the Apostles desired their Epistles might be read in like manner in the Churches; the Gospels were written "that thou mightest know the certainty of those things wherein thou hast been instructed." (Luke i. 4.) for these holy men did not follow " ningly devised fables," therefore wished every one to examine for himself all the facts and doctrines which they set forth.

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It is only those whose deeds are evil, and words false, who dare not stand the scorching light of truth.

St. Paul writes, "when this Epistle is read amongst you," that is, "the saints and faithful brethren at Colosse;" 99 66 cause also that it be read in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea," (Colos. iv. 16.) Again,

(1 Thess. v. 27.) "I charge you by the Lord that this Epistle be read unto all the holy brethren."

In the Acts it is also recorded, (xv. 22.) “the apostles and elders, with the whole church, wrote letters by the hands of Paul and Barnabas, to the brethren in Antioch, Syria, and Silicia," (30.) “ so when they came to Antioch they gathered the multitude together," and delivered the Epistles, "which when they had read they rejoiced for the consolation." The multitudes in that city had been Pagans, and yet to them were sent apostolical letters, which were publicly read to and meant for all. As these letters were taken to Antioch by Paul and Barnabas, there could be no mistake made as to the lawful use of them, nor any error committed when they were read to the new converts from heathenism.

If God had not stated clearly by inspiration what he intended all Christians should know, the whole body must again have sunk into ignorance; but when they had the word of God, they possessed a constant unchanging guide, for Christ never allowed any appeal from what "is written" by the Spirit.

In the middle and dark ages, the Scriptures became scarce, and Christianity was corrupted and hidden by a thousand novel inventions; then the Church fell into an abyss of error, in which to a large extent she remains; it is only in those countries where "the word of the Lord has free course and is glorified," that anything like apostolical religion is seen.

There are no infallible teachers in the Church, nor have there been any since the death of St. John; but there is an unvarying, unerring, certain standard of truth in the Holy Bible; it is in vain to look elsewhere, for the Sacred Volume is closed by a curse upon those who either add to or take from the words of the Book. (Rev. 13.)

The Old and New Testaments are sent to all mankind, whether clergy or laity, each to share alike in the privilege to read their contents, for the Lord Jesus Christ has said "search the Scriptures.” "Add thou not

unto his word, lest he reprove thee, and thou be found a liar," (Prov. xxv. 6.) for "the law of the Lord is perfect, converting the soul; the testi

mony of the Lord is sure, making wise the simple." (Psalm xix. 7.)

March 18th.

S. P.

IT was on a calm summer evening, that the Missionary Meeting was held in the busy town of EThe large room was crowded with quiet and attentive listeners; and the missionary information imparted to them was peculiarly interesting. Intelligence had been received from distant lands, of the mighty changes which were being effected through the simple instrumentality of the Gospel. The peaceful influence of a Saviour's Cross was pervading the dark abodes of cruelty and superstition; and the idolater, instead of invoking the aid of his useless deities, had learnt to love and worship the only true God. The Sun of Righteousness with his life-giving beams, was illumining that moral desert, and the wilderness and the solitary places were beginning to blossom as the rose. How refresh

ing to the Christian pilgrim were these glad tidings from a far country! Wearied, perhaps, in the ardent discharge of his daily duties, and mourning over his apparent want of success in them, his faith was strengthened and his hope invigorated by these accessions of fresh triumphs to the cause of his Saviour, and he felt encouraged to pursue with cheerful confidence his heavenward way. Yet we cannot think that all in that room felt thus, for there were some there whose hearts had never been won by a Saviour's love, and who had never devoted themselves in grateful consecration to his service. I do not mean that they were uninterested. Their bright eyes and glowing cheeks gave full evidence to the contrary; but then the warmth and enthusiasm of their feelings arose from excitement,

and not from Christian principle. Their hearts beat high with emotion as they listened to the thrilling details which were given, and the urgent appeal that was subsequently enforced; but it is easy to fancy that natural benevolence is Christian sympathy, and to mistake the exuberance of an excited imagination for Christian zeal.

Let us trace in imagination the return of one of this youthful group to her happy and peaceful home. We can fancy how, in the midst of the family circle, her thoughts still revolve around the delightful subject of missionary enterprise, and how when at night she lays her throbbing temples on her pillow, the recollection of it tinges her dreams. Yet we should not be surprised if these pleasing thoughts fade with the morrow's dawn. But we will suppose that it is otherwise, and that our young friend arises in the morning with renewed zeal and animation, and with a firm resolve to put her little plans of usefulness into immediate execution. is probable that more is attempted to be done than is practicable with customary habits and engagements, and thus plain and every day duties are liable to be neglected or carelessly performed, while the gentle remonstrance of an older friend, whose judgment is more mature, and whose experience is more extensive, is impatiently received and proudly disregarded. We need not describe-for the imagination of our readers will easily draw the scene for themselves -a table well filled with materials for making simple dresses for the native children; a neat missionary-box

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placed in the most conspicuous part of the room, and a youthful brow bending anxiously over a long list of the names of such persons as are likely to become subscribers. It is a pleasing picture, for self is apparently forgotten in the earnest desire to do good to others.

But we will suppose that a few weeks have rolled away, and now let us look again. The ardent zeal which so lately attracted our attention is rapidly declining, for the novelty of excitement having worn away, there is nothing to sustain its progress. The tedious and unvaried employment of plying the needle has become irksome and disagreeable; and the office of a pence collector is found to be less pleasant in practice than in theory. Chilling looks and uncourteous refusals have discouraged the young applicant, and the weekly call requires more punctuality and self-denial than she is willing to command. Her warm devotion to the missionary cause is subsiding into apathy and indifference, and it is doubtful whether her self-imposed labours would be even languidly performed, if it were not from a regard to appearances, and a love of praise. Yet, if you wait till the next anniversary rolls round, you will probably witness a renewal of her former warmth and enthusiasm, but it is to be feared that it will be equally transient in its duration.

Will not our young readers allow that this is a true picture? Perhaps in this hasty delineation some may have recognized the outline of their own portrait, and if so, we would gently entreat them not to turn carelessly away, but to endeavour to ascertain the reason of their want of

faithfulness and perseverance. It is a simple, and yet a momentous one— the absence of right principles. There is no constraining motive of love to the Saviour to stimulate and encourage them in the path of weariness and difficulty, and although excitement may urge them on for a while, it cannot impart a bracing and sustaining power to the energies of the mind. Consequently, when it fades away, and no longer maintains any

influence over the feelings, there must be a corresponding change in the external conduct.

Thus their high resolves and their glowing desires are as the early cloud and the morning dew, beautiful but evanescent. The blossoms of promise are fair and lovely, but they are soon blighted and withered, and we find no fruit. To expect that it should be otherwise, would be to imitate the simple child who gathers a favourite flower, and then planting it in the ground wonders why it does not grow. The sapless stem cannot impart life and vigour to the drooping petals, neither can a heated imagination produce the fruits of the Spirit. Many brilliant natural qualities may appear to emanate from the principles of true religion, but although they bear a resemblance to the graces of Christianity there is a wide and essential difference between them, which will manifest itself in the hour of trial. The gifts which are acceptable to God must spring from the root of divine grace planted in the soil of a regenerate heart. How can he approve of those services which are commenced without any design for the promotion of his glory? Would a father value the offerings of his child, if he knew that they were prompted by no purer motives than those of personal amusement and self-gratification? sacrifice which God requires is that of a grateful heart, and if this is withheld, the most costly oblations are worthless in his sight.

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Dear young friends, in this day of religious profession and excitement, it is of great importance that we should carefully analyze our motives, and ascertain the source from which they are derived. It is easy to deceive ourselves upon this point. It is easy, because our self-love makes us unwilling to investigate the subject, and we are too ready to conclude that our actions must necessarily spring from right principles. Let us, then, implore the aid of the Holy Spirit, to help us to discriminate between the mere fervour of an excited imagination, and the deep, pervading influence of a true and practical faith.

Yet let not our readers imagine that