which he had given his testimony to the reading of the Holy Scriptures, by private individuals, without exception.' But, then, he contends that "the church has been vested by God, with the power of suspending the reading of the scriptures, according to her own discretion:"-" as you, my Lord, may have had the power of suspending the Habeas Corpus Act, when the circumstances of the country require it."!! This allusion was most happily controverted by Mr. Urwick. He admirably exposed, too, the Notes on the New Testament in the Rhemish and Donay versions, shewing, from their paucity, there being not above one verse in a hundred explained, and even these unauthorized, that the Church of Rome had left the meaning of the scriptures to the private judgment of those who read them. Allading to what Mr. Hughes had said, that this principle left man to die in infidelity, he remarked:-" Ah, does it so? When a man has the book of God in his hand, his eye-sight to read it, an intellect to think on its contents, and a capacity for crediting the testimony of the God of truth, does it leave that man to die in infidelity? David did not think so, for he said,Thy statutes have been my song in the house of my pilgrimage.' It has been before shewn, that the Holy Scriptures contain sufficient instruction for man's salvation, and when they do that, I cannot, in conscience, see how the use of them leaves me to die in infidelity and damnation."

After a luminous defence of the right all persons had to read the scriptures, Mr. Urwick, in drawing to a conclusion, said, "I would ask again, what [Roman Catholic] translation is to be given to the people, for there is no authentic translation, besides that there may be some mistakes of the press, some words may be left out, and others put in their place. The priests also are fallible men, as well as the authority that sanctions the translation. I ask, again, what authorized comment on the scriptures is there in existence, sanctioned by the Church of Rome? We are told the scriptures are not to be read without note or comment. Of course, then, the church has omitted the most important part of her duty, if she has not given a comment explaining the word of God. Now, I believe that there is no authentic comments on the holy scriptures, in any language on the face of the earth, published by the Church of Rome-she has never given an authentic comment to the world. Moreover, we find, on looking into the comments made by the Rhemish Doctors, and comparing them with the Douay Testament, we see things asserted, in the former of which nothing is said; in the lat

ter: for instance, it is taught in the notes of the Rhemish Testament, that subjects may throw off their allegiance to their Sovereign contrary to the principles of the British Constitution, I am far from imputing the sentiment in question to any gentlemen present. But to proceed, another question I must ask, is, what qualifications are required by the Church of Rome, definitely stated, giving persons a right to read the Word of God? We are told they must be learned. Then, I would ask, in what branches of study must they be learned?—And I would ask farther, what progress must they have made in their respective branches of information? We are told farther, that the person who reads the scriptures must not make a bad use of them. But how is it to be known what use will be made of them until trial is made? We are told, the persons must be a humble modest kind of people, but how much of these requisites are they to possess to entitle them to this privilege of reading the scriptures? I believe no definite rule has been laid down on this subject-then, it is left to the exercise of private judgment, and here is a recognition of private judgment, most important indeed, when it is left to decide on one of the most fundamental points of controversy between the parties here to-day. The Habeas Corpus Act is mentioned, as corresponding with man's right of reading the word of God, but here is an important difference, the clergy of the Church of Rome have the power individually, of granting or withholding the privilege in question, whereas no individual magistrate, nor any person short of the Legislature itself, can regulate the operation of that charter of our liberty, of which so much has been already said.-I would ask, finally, have we one instance in inspired or uninspired history, of the right of reading the holy scriptures being withdrawn from the laity ?-I shall not say for the first few centuries of Christianity. I shall say more-have we the slightest proof whatever of such a step being authenticated, even by the Church of Rome, before the year 1229, when the Council of Tholouse, not a general Coun. cil, but a synodical one, made a decree to that effect. Whether that was authentic, or not, I cannot decide, but I may safely challenge the gentlemen on the opposite side to bring forward any one act in the Church of Rome itself, putting in force this power before the period to which I have alluded. I challenge them to produce one instance of its being put in force in either the Jewish or Christian Churches, so far as the history of the Old and New Testaments enable us to decide. Sir, I beg to express my very grateful and respectful acknowledgments for the

patience with which you have allowed me thus to address this meeting. I beg to express my grateful acknowledgments to the Rev. Gentlemen on the opposite side for the exercise of patience which they have manifested towards me. Indeed, it was more than I had a right to expect that I should be allowed to speak so long with so little interruption-and I beg, through you, Sir, to express my heartfelt thanks to all, and every individual present, for the kindness and attention with which they have listened to me. I beg to assure them that not one word I have uttered has been uttered from any other principle than a conscious persuasion of the truth of what I have advanced, and from love to my fellow-creatures; and I assure them again, that my heartfelt prayer for them is, that they may be enriched with all the blessings of salvation, its comforts on earth, and its possessions in heaven. While they are passing through this vale of sorrow, may the Divine Presence attend them, sustaining them in distress and difficulty, and conducting them onward till they are introduced to eternal glory beyond the skies. It is my fervent wish that you may all have every favour which the hand of our common Father can bestow in this world, and the vision of the glory of his countenance in the world to come. I would give to all men that unrestrained right of private judgment which I claim for myself, and though the gentlemen on the other side think and act otherwise than I do, I shall be always ready to hold out to them the hand of common friendship; and had I opportunity, I should be always happy to co-operate with them in works of charity. So far my limited means would allow, it shall ever be my business to attend in the neighbourhood in which I reside, to the temporal, as well as the spiritual, necessities of the people, indiscriminately to whatever religious persuasion they belong. In conclusion, Sir, " magna est Veritas, et prevalebit.' Truth may be despised-may be opposed-but it contains an imperishable germ of greatness and of empire. The acorn falls upon the ground, vegetates in the soil, and presently a seedling-plant appears, liable to destruction from every blast; but notwithstanding frosts and storms, its roots infix themselves more deeply in the earth -its branches extend-its head towers towards the sky-every revolving year adds to its magnificence-'till, venerable in the growth of centuries, it stands the father of the forest.-So, religious truth may be accounted contemptible-may be slow in its progress-may be often threatened with annihilation from the sophistries of error and rage of persecu

tors-but nurtured by an unseen and Almighty influence, its grasp of the human intellect extends-its attributes of beauty and grandeur are unfolded-its head rises in triumph over all its rivals, and ultimately, it appears enthroned the universally confessed monarch of the globe."

Rev. Mr. Lyons replied to Mr. Urwick. We have only room for one quotation. To prove that the scriptures alone were not sufficient, he instanced several things in religion which they said nothing about.—“ Again, sir,” said Mr. Lyons, "the baptism of infants is admitted in the Protestant church. I know not how the opinions of gentlemen opposite may be upon that subject, but we do not find a single text of scripture to say, that children ought to be baptized; notwithstanding, we admit holding baptism of infants necessary to salvation, [and therefore] that children ought to be baptized. The Protestant church also admits it, because she practises it always: but the practice is no where found in scripture, therefore, we must have it from some other authority."

This debate was conducted with perfect order, and good temper. The report of the speeches will be corrected in a new edition, which is printing at Dublin; to which will be appended, A Reply, by Mr. Urwick to Mr. Lyons. "I feel myself bound to reply," said he, "to all the arguments advanced by Mr. Lyons, and, I pledge myself, to do so, as far as my ability will enable me."

N. B. At the last meeting of the Committee, the sum of twenty pounds was voted, to assist in the cheap, or gratui tous circulation of these published debates.

BAPTIST MISSION.

Home Proceedings.

WOOLWICH.

In this populous town, an Auxiliary Society to the Baptist Mission has long exist ed, having been formed in the year 1813, principally through the exertions of the Rev. S. Davis, now of Clonmel in Ireland, but then a resident of Woolwich. As, how ever, its sphere of operation was but limited, and the amount of annual contributions much less than it was supposed it would be, if greater publicity were given to the object, the friends of the cause arranged for a public meeting with this end in view. With a liberality and kindness truly honourable, the spacious Wesleyan Chapel was lent on the occasion; and the meeting took place on Wednesday evening, Jan. 12. Olinthus Gregory, LL.D. Professor of Mathematics in the Royal Military College, in the Chair. The attendance was large and respectable; the sum of £14 8s. 111d. was collected, and among the speakers, whose names we subjoin, were members of no less than six different denominations of professing Christians. Prayer was offered at the commencement by the Rev. R. Davis, of Walworth: the various resolutions were proposed and seconded by the Rev. Drs. Warren and Brown (of Edinburgh); Messrs. Ivimey, Young, Dyer, Sutton, Timson, Pritchard, James, Adams, and Lucy, and Dr. Parker.

Foreign Intelligence.

CALCUTTA.

50 to 100 forming a circle about us. Paunchoo commenced in prayer, after which I read a portion of scripture, and addressed them; brother Paunchoo then taking up the subject, and giving them a short, but very consistent and clear account of our Redeemer's birth, miracles, doctrines, and then relating the manner of his death, resurrection, and ascension. He then becoming interested in Christ, shewing discoursed particularly of the manner of the necessity of repentance and faith; then describing some of the principal blessings resulting from faith in Jesus, and the effect which would follow upon the moral character of the believer; he concluded by exhorting them to lay the subject to heart, and disregard the consequences which would result from their former companions; reminding them, it was not change of caste, of food, of raiment, or any of the indifferent customs of civil life, but only a change of heart, and a renouncing of sin for holiness-the whole occupying from two to three hours. ing the whole time, more than a little Little interruption was experienced duroccasional noise by a number of rude boys. At last, as though the effect of the whole was to be done away in a moment, a Brahmun put in a foolish objection, and was at once victorious, and we yielded was so confident and boisterous, that he to his clamour. This unexpected turn prevented our giving away any books; for all, especially the young people, bebeen hearing with seeming attention. So gan to turn into ridicule what they had extreme is the levity of the native character, that it is almost impossible to decide with any tolerable accuracy of the effect a religious discourse produces. After a full hour's promising attention, when you begin to indulge a hope the minds of your hearers are at least somewhat solemnized, the folly of one single person destroys the attention of fifty, and sends you hopeless away. However, the common people would be able to gather something, and we must leave the result

Doorgapore Station.

we came down to Sulkea, and obtained a very fair and attentive number of hearers, with whom we continued until dusk.

Sabbath, Nov. 30.-Went to Baranagore this morning with Paunchoo and the old man Gomesh. People but few for

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most of the time; but increased toward the close of the service. The only objector was a Brahmun of some apparent respectability. He was a little boisterous, and fully intended to do what harm he could by disturbing the attention of the people; but being met with rather more mildness than he expected, and being answered respectfully, he was ashamed to do his worst. After making use of -some reproachful language, and stating some common-place objections, as that we were outcasts, eaters of flesh, &c. &c. he turned off suddenly, and gave utterance to some awful oaths and blasphemies in English, very shocking indeed to hear. A gentleman in conversation last evening expressed his conviction, that the loose conduct of Europeans was one of the greatest apparent obstructions to the spread of the gospel in these parts here was a sad proof of it. This man could not have come to the knowledge of such imprecations, if he had not heard them from some one who probably may have employed him as a Sirkar. Oh! that our countrymen, if they will not help, would cease to hinder, and thus procure to themselves an aggravated damnation. "Whosoever faileth upon this stone shall be broken; but upon whomsoever it shall fall, he shall be broken to powder." December. Under a large tree on the Chitpore Road, we were able to collect a tolerable congregation, who heard with 'pleasing attention: some few remained nearly all the time, and objected not a word. A person whom we have met before, attempted to break the attention of the people, but was disappointed, they disregarding all he attempted to say. But a want of interest on my own part in the things I attempted to utter, and an absence of tender affection, seemed to render all I said quite spiritless and dry. In proportion to the congeniality of the frame of our own hearts with the truths we deliver, is our comfort in speaking; and the want of this, though we wear out our bodies in the service of the gospel, deprives the soul of all comfort, and makes missionary work as unsavoury to

the mind as the basest drudgery. Nevertheless we must not slacken our exertions on this account, and speak only when we have reason for contentment with the temper of our own spirits, else we might be tempted scarcely ever to speak at all. Besides, sometimes it is felt, that getting into action warms the spirit, and assimilates the temper to the truths we are discussing, and then there is a blessed reward in the work itself. But when a service is begun and ended with but little love to Christ, or com

passion to the souls of men, we feel as though no progress was made, and that we made work for repentance, instead of that joy and thankfulness which were felt by Paul when he said, "To me, who am less than the least of all saints, is this grace given, that I should preach among the gentiles the unsearchable riches of Christ." After all, let our feelings at the time be what they may, "a necessity is laid upon us; and woe unto us if we preach not the gospel :" but oh! that we may do it willingly, and receive “a reward.”

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This evening we obtained but few people, and they very unwilling to hear. No one admitted sin to be HIS sin. But it was inseparable from the present dispensation, or Kallee Joog. It was fate. It was God. He was the author of all things, and therefore the author of sin." Who am I? I speak not, he speaks in me; our conduct, and our condition, and all things, are of him."

Yet, after all, there was a decent looking man, who, stopping to the last, says, "I have something to say another time about these things." He had a tract with him that he received several days ago. I am always delighted when any thing comes to light connected with the reading of tracts; for as a multitude of them must have reached the different parts of the country, where Missionaries have never perhaps had an opportunity of preaching, there is reason to hope some good may be effecting by the silent operation of truth, to an extent vastly beyond what we actually know; and in the absence of many known conversions, it is consoling to hope, that by education, and by these silent messengers, penetrating into different parts of the country, where the voice of a preacher had never been heard, God may be silently working, and effectually preparing the way for the more decided and extended reception of the blessed gospel.

OUR female friends, in different parts of the country, who have shewn such a lively interest in the cause of Female Education in India, will be gratified to peruse the following pleasing intelligence contained in a letter, lately received by a friend in Bristol, from Miss Pearce, in reference to the Broadmead' School, lately established there.