ing on the truths of religion, and to the heart the means of being nourished with divine food. It was to recommend this practice that Saint Jerome pronounced with great judgment this oracle, upon which the Church has founded a rule of her canon law, that not to know the Scriptures is not to know Jesus Christ. It is now necessary to prove by some examples of primitive Christians, that zeal in diffusing the Gospel and placing it in the hands and the houses of the faithful is one of the most solid acts of piety that can be performed, and one of the greatest spiritual benefits that can be conferred on mankind. "We read in Eusebius, that the illustrious martyrs Saint Quadratus and his companions, whom the Church commemorates on the 26th day of May, and who, though only laymen, were yet termed Evangelists, went into different countries to perform the office of Evangelists, to publish Jesus Christ to those who had not before heard of him, and to place in their hands the sacred book of the Gospel. The same author adds, that the priest Pamphilus, who was honoured with the crown of martyrdom, purchased a large number of copies of the sacred Scriptures, which he distributed with joy both to men and women, and which he exhorted them to read. The Royal Prophet informs us, that the law of the Lord is the delight of the just man, and the subject of his meditation day and night. Saint Augustin, the most sublime of the doctors of the Church, calls the sacred Scriptures his ravishing and chaste delights. This was also the sentiment of our king Saint Louis, and of Robert, one of the most pious and most learned of his predecessors, who hesitated not to affirm, in common conversation, that he would rather be deprived of his crown, than of the privilege of reading the sacred Scriptures. This is that pure and undefiled law which converteth souls, and gives knowledge to the simple. This, says St. Cyprian, is the foundation of our confidence, the nourishment of our hearts, the light which illuminates us, the power which sustains us, and the remedy which heals the maladies of our soul. "Let us then always have in our hands this Divine Word, and let us imitate the holy Virgin, who preserved, reflected upon, and digested in her heart, the truths, the mysteries, the virtues, and every circumstance of the life of Jesus Christ. 1 "Lastly, whenever we are about to read, or to meditate thereupon, let us ask of God, through the infinite merits of his Son our Saviour, to put us in a fit state to understand, to love, and to practise whatever we read or meditate upon in this Divine Book." "Prayer proper to be used before we read the holy Scriptures.. "Come, Holy Spirit, prepare my mind to receive thy Divine Word with perfect docility, and profound humility: purify my heart by the feelings of a sincere repentance, and of a lively faith, working by love: and grant, that being filled with a saving knowledge of thy truth and will, I may exert all the faculties of my soul to reduce them to practice, through Jesus Christ our Lord. Amen. "Whilst we read, we should elevate our souls to God; and we may turn into prayer both what we read, and what we hear read to us. For example; Lord, give me the understanding to comprehend, the memory to retain, and the will to love and to practise the wonders of thy law. thy eternal truths. Engrave them, Lord, upon my heart, and inspire me with thy holy love, that I may bring forth all the fruits of good works, through Jesus Christ our Lord. Amen." An advertisement is subjoined, for the purpose of explaining the use of the marginal references which accompany the text. The following are extracts from it: "The Epistles of the Apostles serve as a commentary to the Gospel. The Gospel is the foundation of all the Divine truths, and of all the holy rules, which the Apostles place before the faithful in their Epistles. The Old Testament comprehends the New Testament, as it were, in embryo; and prefigures its mysteries. The New Testament explains the old, and enables us to gather its fruit. All the several parts of the sacred Scriptures have been dictated by the same Spirit, which is the Spirit of God; and they all tend to the same end. Thus it is easy to comprehend the connection which the several parts bear to each other, and how they reciprocally elucidate and establish one another. "At the same time, it is easy to comprehend how a comparison of the different passages of Scripture, which relate to the same subject, can throw light upon particular texts, and enable us to understand them; as what is announced more obscurely in some places is generally explained more clearly in others. We may even affirm, that no commentary upon the sacred Scriptures is more useful, more agreeable, and more consolatory, than that which is obtained by a comparison of their different passages. In other commentaries, the servants of God explain the word of God: in a comparison of passages, the Spirit of God explains his own meaning. "This is one of the principal rules, which Saint Augustin gives for the right understanding of Scripture-not that this rule is sufficient of itself, but because it frequently suffices and frequently facilitates the use of all the other rules. This is the method to which all good commentators have had recourse. Nothing gives greater weight to their reflections for the elucidation of different passages, than to see them supported by parallel places of the holy Scriptures. Nothing can be more consolatory to those, who read and meditate upon the Scriptures, than to see those places which may appear to them obscure, explained by other passages the sense of which is clear and indubitable. By this comparison of different books, and different passages of the holy Scriptures, we behold with sensible pleasure both the types, and their fulfilment:-prophecies are elucidated by the portions of Scripture, which mark their accomplishment; and the event is substantiated by the prophecy. This comparison of different passages furnishes, moreover, an inexhaustible fund of reflections which conduce to self-instruction and edification, and which are necessary more especially to those who are intrusted with the instruction of others. Hence originated the idea of giving numerous marginal references. "It is true, that this method of studying the holy Scriptures, and particularly the New Testament, requires a mind, both attentive and patient of labour. They, who fear the labour, and who content them. selves with a superficial perusal, will not easily resolve to examine all the references which we have noted to one single verse. But ought they to estimate their labour as any thing, when it is undertaken to procure a blessing so great and so useful as the right understanding of the Testament of Jesus Christ, which contains the title of our inheritance? Men fear no labour, when they are employing themselves in digging and exploring a precious mine, that they may obtain treasures from it. But what mine is more rich, what treasure is more precious, than the word of Jesus Christ himself? We may rest assured, that they who regard it as their duty to fathom its depths shall find all their efforts to that end abundantly rewarded." We have been much interested by the preceding communication; and we hope that some of those benevolent individuals who have exerted themselves to promote the circulation of the Scriptures in France, will be induced to republish the original preface at Paris, in the form of a tract. It may serve, both to announce the stereotype edition of Le Maistre de Sacy's version of the New Testament, which is now printing in that city, for the use of the Catholics of France; and to procure for it a more welcome reception among that body.-Our readers may not, in general, be aware, that about two years ago, by the exertions of an individual, Mr. Frederick Leo, a stereotype edition of the New Testament, of Ostervald's version, was published at Paris, for the use of the Protestants of France. The whole expense of the plates, and of the first impression, was defrayed by means of charitable contributions, which the zeal of Mr. Leo had procured. The plates are now deposited in the hands of a commission formed from the members of the Protestant Consistories at Paris, who have undertaken to furnish successive impres sions as they are called for. As soon as this important work was completed, Mr. Leo announced his intention of publishing, in like man. ner, a stereotype edition of the New Testament, for the use of the Catholics of France. The version he has selected is that of Le Maistre de Sacy, which we have no hesitation in saying, though a Catholic version, is a very unexceptionable one. He has already procured a considerable part of the funds required for carrying his plan, into execution, and the plates are now preparing by M. Firmin Didot of Paris. His object in this, as in the former instance, is to defray, by means of charitable contributions, the expense of the plates, and of an impression of one or two thousand copies, so as to reduce the cost of all the future impressions of the work to the poor, or to those who may wish to distribute them gratuitously, to the mere expense of paper, presswork, and binding. This is surely an object which merits the countenance of Christians generally; and they may confidently rely on the due application of any sum which they may devote to it.-Subscriptions will be received for M. Leo's stereotype edition of Le Maistre de Sacy's version of the New Testament, by the Publisher of this work, No. 190, Piccadilly; by M. F. A. De la Croix, No. 13, Rue du Mail, Paris, the Treasurer of the fund, or by Messrs. Treuttel and Wutz, No. 17. Rue de Bourbon, Paris. anxious to possess those miraculous gifts which were imparted in the first ages of the church, for the propagation of the Gospel: but the Apostle seems to fear on their behalf, that their views were not duly regulated, and that they had not so perfectly imbibed the spirit of the Gospel, as to perceive the peculiar excellence of charity. To this subject, therefore, he calls their particular attention; and proves, by a series of striking illustrations, that it is of the very essence of religion; and that he who is destitute of charity, however splendid his other attainments, has made no real progress in the things of God. The subject, therefore, is one of the highest importance: and it is my intention to examine it, by considering, I. The nature of charity. I. We are to consider the nature of charity. And here I would observe, that it does not consist in that undistinguishing liberality of sentiment which frequently assumes the name. It is undoubtedly consistent with the most determined condemnation of bad principles and bad conduct. If we turn to the example of Christ and his Apostles, of men who were under its especial influence, and of one in whom it shone in its brightest lustre, where shall we find more awful reprobation of evil, and more determined zeal against vice and irreligion? Was it want of charity, which dictated our Lord's indignant rebukes of pharisaical hypocrisy, or St. Paul's reproof of those who for sinister motives impeded his progress? Was it a spirit of intolerance, which denounced the just judgments of God upon the enemies of Christ, and disclaimed all connection with the workers of iniquity? It is plain, that however indignant we may be to the frailties and errors of men, there is no rule of charity which requires us to compromise our principles, or to concede to any man's preju dice the high and paramount claims of religion, and holiness, and truth: it is not charity, but a want of good principle and good sense, which levels the barriers between Christ and Belial, which lowers the standard of the Christian faith, or vainly hopes that piety and impiety, the worship of God and the worship of the devil, will be equally acceptable with the Most High, and lead to the same reward. The charity of the Gospel is perfectly consistent with an undeviating regard to the doctrines and precepts of the Gospel and at the same time that it enjoins us to act with long-suffering and gentleness, still requires us to reprove, rebuke, and exhort. Neither, in the second place, does charity consist in alms-giving.-It not unfrequently happens, that persons, who form their creed from detached passages of Scripture, persuade themselves that, however careless and even ungodly have been their lives, a few acts of be-' neficence will compensate for the whole, and plead for them effectually before the tribunal of their Judge. Now it is certain, that this notion implies a most remarkable degree of ignorance, with respect to the entire purport of the Word of God. It is impossible that it should be maintained by any person, who is acquainted with the first and simplest principles of revelation. It is directly at variance with all the knowledge which we possess of the Supreme Being, and with every description that is given of ourselves. It derogates from the justice of the Most High, and from the glory of man's redemption; and reduces the life of faith and the power of religion to an empty name. The opinion is also directly opposed to the express declarations of Scripture. From them, it appears, that the principle of charity is per fectly distinct in its nature from deeds of beneficence, however it may be connected with them as results; and that the world might admire, as a perfect model of charity, the man who is a total strans ger to its power. "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." The errors, which have prevailed on this subject, are partly to be at tributed to the use of the word Charity, a word which in common life we restrict to acts of mercy: and it has frequently been lamented by wise and good men, that this term should be continued in our translation of the New Testament, where the sense in which it was formerly understood is nearly obsolete. The original word properly means Christian love, and it has relation both to God and man: "Thou shalt love the Lord thy God with all thy beart, and with all thy mind, and thy neighbour as thy self." In this chapter, as in other parts of the New Testament, it seems particularly to denote the love which we ought to entertain for our fellow-creatures. This disposition is not in its nature distinct from the love of God: it is rather to be considered as the same principle applied in another direction. He that loveth God, will love his brother also: the disposition which leads him to admire the several attributes of the Almighty, and to glorify him with all the faculties of the mind, will overflow likewise to them that reflect the image of their Maker. If the love of God be shed abroad in the heart, it will consume the sordid passions of our nature; it will enlarge and purify our affections. It is to be considered as a bond of union; as uniting the children of God to himself, and to each other. It was this principle by which the Psalmist was influenced, when he declared that his delight was in the Divine commandments. It was this which filled the heart of Peter, when he exclaimed, "Lord, thou knowest all things, thou knowest that I love thee." And such also was the animating motive of St. Paul, when, constrained by the, love of Christ, he sacrificed every object of worldly interest, and was prepared to give up life itself, that he might extend the knowledge of God, and promote the salvation of mankind. ... II. We perceive something, then, of the nature of charity. Let us, in the second place, consider its peculiar excellence. 1. And here let us attend first to the statement of St. Paul. "Charity suffereth long, and is kind: charity envieth not: charity vaunteth not itself; is not puffed up; doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things." It would ask a long discourse to afford any adequate illustration of these distinguishing properties of Christian love. It is of a mild, patient, and humble character: adorned by a gentleness of carriage which no opposition can destroy, and ever ready to put the most favourable construction upon the sentiments andconduct ofothers. The principle of self-love is associated with pride, and a supreme regard to our own interest or enjoyments: but love seeketh not its own, and is not puffed up: it is clothed with humility, and is glad to perform the meanest offices of benevolence, where consolation is to be afforded or affliction to be soothed. There is in some minds a strange tendency to distrust and suspicion: they never hear even of a good work, especially if carried on upon a large scale, but they discover symptoms and possibilities of evil: instead of looking at the good to accrue from it, they attempt to penetrate the secret purpose, and dwell with much of self-commendation upon the sinister design. But Charity thinketh no evil: it rather takes pleasure in looking at the excellence of the plan, and lends itself with ready zeal to every project, the tendency of which is to |