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liturgy though a protestant dissenter, I am by no means insensible to its merits. I believe that the evangelical purity of its sentiments, the chastised fervour of its devotion, and the majestic simplicity of its language, have combined to place it in the very first rank of uninspired compositions. The maxim we wish to establish, as amply sufficient to overrule the objections of our opponents, is simply that, which, in the hands of the immortal Chillingworth, was found capable of demolishing the whole fabric of popery. "The Bible," said he, “ the

Bible alone, is the religion of protestants."

The conduct of those who have distinguished themselves by their opposition to the Bible Society is also inconsistent in another point. While they deprecate the operations of the Bible Society, in circulating the Bible alone in this country, they applaud this very identical measure in its application to foreign parts. This appears to me a very extraordinary conduct. Their proceeding can only be justified on the admission that, notwithstanding the possible perversion of the scripture to ill purposes, it is calculated, when left to itself, to do good on the whole. In this instance, it is conceded that its use more than counterbalances the possible inconveniences arising from its abuse; a clear surplus of good is contemplated as the probable result, for, without such an expectation, how can the measure in question be entitled to commendation for a moment? I would ask, then, what principle of reasoning is that which will justify an

opposition to the scheme of action which, it is admitted, is likely on the whole to do good, although it may possibly be accompanied with a portion of evil allowedly inferior. Are not all the calculations of prudence founded on a comparison of advantages and disadvantages? Have not all the plans of benevolence, which have ever been devised, proceeded on a necessary compromise with contingent evils, where, if it can be demonstrated that these bear no proportion to the good likely to result, every requisition is satisfied, and every reasonable suffrage secured? Are we to sit still, and attempt nothing for the improvement of our species, until we are mathematically certain that nothing can possibly spring from our efforts but pure, unmingled, defecated good; and this in a world abounding with imperfections of all sorts, where evil is so widely diffused as to insinuate itself into every mode of action, and every element of enjoyment? If this is not pretended, why should it be deemed necessary for the operations of the Bible Society to furnish an exception; or that it should be perfectly free from that portion of inconvenience and evil which cleaves to all the works of men? When our enemies object to the distribution of the Scriptures alone in this country, and, at the same time, applaud the same measures with respect to foreign parts, they surely forget that the same objections apply, and with equal force, to the latter, as to the former proceeding. The obscurity of which they complain, which exposes them to the

danger of being misinterpreted, their liability to be wrested to countenance error, heresy, and schism, are properties which, I presume, we shall not be very ready to ascribe to them. But, admitting them to possess these qualities, will they lose them by being conveyed to distant countries? Is their tendency to be pronounced pernicious or salutary, according to the degrees of latitude and longitude? Are there not a variety of sects and parties on the Continent, as well as in Great Britain, to whose views the perversion of them may be rendered subservient? Is the information they afford in this country doubtful and obscure; and does it become at once clear and decisive when it is communicated in foreign parts? As our opponents seem to suppose they possess a valetudinarian habit, and require a very delicate management in this country, perhaps they imagine their constitution may be improved by a sea-voyage, and change of air!

Let it be carefully remembered, that the topics insisted upon by the objectors to the Bible Society, are precisely those on which the papists have been wont to insist in their controversy with protestants: the obscurity of the Scriptures, the danger of misinterpretation, and the facility with which they may be wrested to the support of heresy and schism. It is surely little to the credit of our opponents, that they have no other weapons to attack us with, but what have been undeniably forged in the camp of the Philistines. It would, unquestionably, be an ill omen to this country, if pleas, drawn from

the supposed insufficiency of scripture, should be again received, and become popular, which have been the principal means, in former ages, of involving the world in the darkness of superstition and idolatry. The perversion of the Bible can proceed only from the corruption of its readers:—-now, what is the remedy for this corruption, but the Scriptures themselves? Have they, who oppose our proceeding, discovered, in the plenitude of their wisdom, any better corrective of the ill propensities of the heart, the attachment to vice, the conceit of superior understanding, and the love of change, which are the prolific sources of error, than those lively oracles which God himself has declared are able to make us wise unto salvation? "The heavens and the earth," it is true, "declare the glory of God, and the firmament sheweth his handywork." This effect, however, they must be understood to produce only in minds rightly disposed; for, in point of fact, they have been the innocent means of enticing millions to idolatry, while they never, as far as we know, reclaimed a single individual from that impiety. Hence the Psalmist, after celebrating these works of the Most High, directs our attention to a superior source of illumination, adding, "The law of the Lord is perfect, converting the soul." St. Paul congratulates Timothy upon his having known, from a child, the Holy Scriptures, which were able to make him, with faith in Christ, wise unto salvation. "All scripture is given by inspiration of God, and is

profitable for doctrine, for correction, for reproof, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto every good word and work." When I reflect on these passages, and others of the same import, I feel no difficulty in acceding to the declaration of Lord Francis Osborne, that a child might answer the ablest of our opponents, provided that child were a christian.

It is asserted that we have no reason to expect the conversion of foreign nations, in consequence of the sole perusal of the sacred volume; and, in support of this opinion, our adversaries urge a passage in the Epistle of St. Paul to the Romans :--"How shall they call on him on whom they have not believed; and how shall they believe on him of whom they have not heard; and how shall they hear without a preacher?" This inference appears to me to be founded upon an entire misconstruction of the passage: the apostle means to distinguish between the situation of those who are necessarily unacquainted with the character of the Saviour, and that of the persons to whom this information was conveyed; without intending to determine, or at least to lay any stress on, the precise mode of communication by which they obtained it. This is the more manifest from the extension of meaning in which the term preach is used by the same writer: For Moses," saith the same St. Paul, "hath in every city them that preach him, being read in the synagogue every sabbath-day." Such