appropriate and pleasing. Great and precious is this power, and great is doubtless the amount of unrevealed good which Dr Malan has thus accomplished in the course of his life. The stream of his conversation through the world has been like the streams from his native mountains running through the vales, and then being the fullest and the sweetest when all common rivers are the lowest.

At

In the bosom of his own family he shines the man of God. Delightful is that communion. I shall never forget the sweet Sabbath evenings passed there. A charm rested upon the conversation-an atmosphere as sacred as the Sabbath-day's twilight. tea a text of Scripture had been always written for each member of the family, as well as for the Christian friends who might be present, and was placed beneath the plate, to be read by each in his turn, eliciting some appropriate remark from the venerable pastor and father. The evening worship was performed with hymns which Dr Malan had written to melodies which he had himself composed, sung by the voices of his daughters, with the accompaniment of instrumental music. It would have been difficult anywhere to have witnessed a lovelier picture of a Christian family. In his personal conversation, in his remarks upon the Scriptures, and in the nearness and tender breathing of his intercourse with God, as he led us to the throne of grace, he made us feel as if the atmosphere of a brighter world had descended around us.

Were you to be introduced to Dr Malan, you might think at once of John Bunyan, if you chanced to have got your impression of the Dreamer, as I did, from an old picture of a countenance full of grace, with silvery locks flowing down upon the shoulders. This peculiarity makes Dr Malan's appearance most venerable and delightful. His eye is remarkably quick and piercing, his countenance expressive, and changeful with emotion-

"Like light and shade upon a waving field,
Coursing each other, while the flying clouds
Now hide, and now reveal, the sun."

None who have been much with him can forget his cheerful laugh, or the sudden, aninating, bright smile and playful remark, bespeaking a deep and sparkling fountain of peace and love within.

I hope you will not object to my being thus minute in my description of a personage yet living; for I do not know that there is anything out of the way in endeavouring familiarly to recall the image of an eminent beloved Christian, now in the decline of life, who, however men may choose to differ from his peculiarities, has been permitted to accomplish so much for the advancing kingdom of his Redeemer, has been the chosen instrument of good to so many souls, and is endeared in the depths of so many hearts both in this country and in England. Dr Malan's character and household seemed to me like some of the peaceful, shining vales among his native mountains, where one might sit upon the hill-side he is climbing, and gaze down upon the green grass and the running murmuring stream, and say within himself: If there were happiness undisturbed in the wide world, it might be here. But who knows? There is no place undisturbed where there is sin. A perfect character and a perfect home shall be found alone in heaven.

HE who has a happy talent for parlour preaching, has sometimes done more for Christ and souls in a few minutes, than by the labour of many days in the usual course of public preaching.-Watts.

THE JESUITS.

BY THE REV. THOMAS M'CRIE, EDINBURGH,

(Concluded.)

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IT has been alleged that the Jesuits, though given to white-wash the sins of others, are themselves distinguished for the purity and blamelessness of their lives. This, however, is not to the point. We are well aware that the internal policy of that body precludes the possibility of such gross misconduct on the part of its members as might bring discredit on the Society.* This wise precaution, it might be easy to show, like their pretended zeal for education, learning, and the fine arts, is neWe have to do with them, not as private indicessary to the carrying out of their designs. viduals, but as public instructors and the official guides of conscience; and what we charge them with, is not a deliberate design to debauch the morals of mankind, but an ambitious and unprincipled rage, to raise themselves, at whatever expense, and by whatever means, to popularity, influence, and POWER. We cannot forget that our blessed Lord hath said: "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." And we put it to every candid and ingenuous mind, which character is most worthy of moral indignation-the reckless breaker of the commandments, or the hoary hypocrite, seated in his confessional, and, for the purpose of aggrandizing his Order, or securing his own ghostly influence, pouring the poison of demoralizing maxims into the ear of his penitent? In illustration of our meaning, let the following extract be considered: "We have received a

little book," says the "Constitutional" of May 2, 1825," printed at Lyons, with the approbation of the Vicar-General, and circulated by the missionaries. It is entitled "Examination of the Conscience, Rule of Life, Remedies against Sin;" and is distributed among the We young people, of both sexes, at school. have looked into this book, and found, to our surprise, at the 9th page, appropriated to the sixth and ninth commandments (the seventh and tenth, according to the Protestant order), obscene expressions, impure details, a complete exposé of the most monstrous combinations of licentiousness; in short, a treatise to teach debauchery and corruption; and this at a time when the Jesuits are making such an outcry

The Jesuits are said to have been at one time so remark

ably pure in their conduct in Spain, that the king was anxious to know how they contrived to maintain that grace amidst so many temptations. They replied at first, that it was owing to a certain herb which they carried about with them; and being pressed to tell what this was, they at length replied that it was the fear of God. "But," says Jarrige, in telling this story," whatever they might be then, it is plain that they have since lost the seed of that herb. for it no longer grows in their garden."-Jesuites sur l'Echafaud, chap. 6.

about religion and morality. The reader may judge of its improper nature,when we say that it is so bad that we (a French newspaper!) cannot, dare not, copy it! The work has been printed at various places, and in a short time will be distributed through the whole of France, and our youth will be instructed by a book to which the cases of conscience of Dr Sanchez were pure."*

Leaving the reader to judge, from this specimen, how far modern Jesuitism has improved on its ancient type in the matter of morals, we may remark, that the policy of the Society consists not in practising its own maxims, but in prevailing on others to practise them. They have been notoriously at the bottom of most of the treasons, assassinations, and wars which have disturbed every State into which they have been admitted; but they have uniformly kept themselves in the background—they carry on their designs by proxy, and employ as their tools the desperate, the weak, or the fanatical. The assassinations of Henry III. and Henry IV. of France were clearly traced to their machinations, and ended in their expulsion from that country. The latter case may be given as an illustration. The Duke de Sully gives the following account of their first attempt on the life of Henry IV.: " On the 26th of December 1595, the king was in the chamber of the Louvre; as he was in the act of stooping to salute one of the company, he received a wound in the face from a knife, which the assassin dropped, in the hope of escaping in the crowd. I was present. Observing the king all over with blood, and fearing that the wound was in the throat, I approached him more dead than alive. He received us with mildness and composure, and we soon saw that he had received no other injury than a cut lip; for the blow had been aimed too high, and had been stopped by a tooth, which it had broken. The criminal was discovered without difficulty, although concealed in the crowd; he was a student, named Jean Chatel. He replied to the first questions which were put to him, that he had come from the College of Jesuits, and he bitterly reproached those fathers. The king, who heard him, said, with a vivacity which few could have evinced on such an occasion, that he already knew, from the mouths of many respectable persons, that the Society did not love him, but that he had just been convinced of it from his own mouth. Chatel was delivered up to justice; and the proceedings against the Jesuits, which had been suspended, being revived with greater vigour than ever, they terminated in the expulsion of that Order. Their father, Guignard, was hung for his criminal writings against the authority and lives of kings; Jean Gueret, Pierre Varade, and other members of the Society, were sentenced to perpetual banishment, as accomplices in this crime."

See Gilly's Narrative of an Excursion to the Mountains of Piedmont, p. 156.

Their next attempt on this unfortunate monarch was more successful. On the 14th of May 1610, as the king was about to step out of his carriage, he was stabbed to the heart by the infamous Ravaillac, and died almost immediately. To sanctify this horrid deed, before its commission the assassin went to mass, and confessed to a priest, to whom he disclosed his intention of committing the murder. In justification of his barbarous design, he alleged the king's heresy, and his making war on the Pope, which he said, was to make war against God, "seeing that the Pope was God, and God was the Pope!" This fanatic had evidently been stimulated to the atrocious act by the casuistry of Mariana's book, which had been just then published, and by his Jesuit confessor, who had encouraged him to follow the dictates of a deluded conscience. He stated that he had seen apparitions, and had communicated the circumstance to Father D'Aubigny. That Jesuit was confronted with him, and denied at first that he had ever seen him; but Ravaillac persisting in his statement, and producing proofs of it, D'Aubigny answered the president of the court, that "God had given to some the gift of tongues, to others the gift of prophecy, and to him the gift of forgetfulness of confessions." Besides," added he, " we are religious persons, who know nothing of what is passing in the world, and do not meddle in its affairs." "I believe, on the contrary," said the president, "that you know quite enough of the world, and that you meddle rather too much with its affairs." Ravaillac was executed; and in spite of all the intrigues of the Jesuits, the book of Mariana was shortly afterwards condemned to the flames.

Many curious illustrations might be given of the avarice and ambition of the Society, which have frequently involved them in disgraceful scrapes. With two of these, which are well authenticated by court registers, we shall conclude. The Jesuit college at Seville, called St Hermenigilde, had long carried on a lucrative traffic in every species of merchandise, when the fathers, in 1644, finding the expenses of maintaining a luxurious establishment to exceed their income, resolved on calling a meeting of their creditors, from whom they had borrowed the immense sum of four hundred and fifty thousand ducats, and proposing to pay them a composition of one-half of the debts. They had an honest procurator of the name of Villar, who in vain attempted to dissuade them from an act which, he assured them, would utterly destroy their credit; but they preferred acting on the advice of their provincial, who wrote them in favour of the plan. "The loss of our credit," said he, " gives me little concern; for, as the proverb goes, The raven cannot be blacker than his wings. I have sent the ratification. May the Lord have you in his holy keeping!-Pierre d'Aviles." The first thing they did was to arrest their honest procurator under

some false pretext, and take from him all the account books which lay in his chamber. They then called their meeting, and made their proposal, which was at once scouted by the whole of the creditors. Undaunted by this refusal, they procured the subscription of supposititious creditors, who were monks of the Society, under fictitious names, agreeing to the proposal; and by this means prevailed on a great many poor widows and friendless girls, who had been duped out of their property, to yield their consent. A litigation ensued, which might have ruined the rest of the creditors, had not Villar escaped from his imprisonment, and disclosed the whole affair. After this, Villar durst not trust himself again among the Jesuits, fearing that they might practise on him the lesson of Father L'Amy, who permits a monk to kill any person that publishes scandal against the Order. He relinquished the robe for the rapier, and having obtained a dispensation from his vows, joined himself to society and a wife.*

The other instance is more amusing. Before undertaking a war with France, the King of Spain solicited a contribution from the various religious communities. The commissioners appointed for this purpose applied, in the first instance, to the Jesuits, never doubting but that they who were merchants, bankers, usurers, and what not, would show their attachment to their country in this emergency, by coming down with a liberal contribution. They knew not the men with whom they had to deal. The wily fathers, on taking counsel together, replied, that if the commissioners would only apply first to the other religious societies of the kingdom, and afterwards come to them, they would give them more than all the rest put together. The commissioners complied, and made use of this liberal offer as an argument in all their applications to the other brotherhoods, who gave as much as they could. The officials then returned to the Jesuits, and reminding them of their promise, the fathers replied, that they would give them three advices, by following which his Catholic Majesty would realize more than twelve millions. The eyes of Count Olivares, the prime minister, opened wide at this announcement, and his astonishment was not lessened when he heard the three wonderful advices. The first was, that the king should give them (the Jesuits) all the chairs of the unicersities of his kingdom, and, as they would ask no salaries, the king might dispose of the revenues, which would amount to a round sum of some eight millions. The second was, that the king should use his influence with the Pope to abridge the Breciary to one-third of its present size, and sell the new edition for ten ducats a copy, which no priest would refuse to pay out of gratitude for curtailing his services. And the third was, that as they were not permitted by the rules of their Society to take money for saying mass, the king should appropriate the • La Morale Pratique des Jesuites, p. 200.

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money paid for this purpose to other communities, and they would undertake to say all the masses gratis themselves! It is consoling to think that none of these arrogant demands were conceded; but not a single maravedi, beyond the three advices, did the king obtain from the Jesuits.*

Such, then, is a brief account of that clique of worldly politicians, that band of consecrated conspirators, calling themselves religious, and ranged under the desecrated name of the Society of Jesus. It is well that such a Society has been expelled from the British dominions, and that even by the provisions of the Emancipation Act of 1829, no Jesuit dare openly show his face among us. But it is well known that they are secretly at work, and that, in fact, the whole machinery of Popery in Great Britain is at this moment managed under their superintendence. And it deserves to be borne in mind, that the Order of the Jesuits, though suppressed and abolished by Pope Clement XIV. in 1775, in compliance with the entreaties of Roman Catholic sovereigns, who deemed it incompatible with the existence of civil society, was revived in 1814 by Pope Pius VII., in a bull in which he abrogates the brief of Clement, and in which he declares: "We should deem ourselves guilty of a great crime towards God, if, amidst these dangers of the Christian republic, we neglected the aids which the special providence of God has put at our disposal; and, if placed in the bark of St Peter, tossed and assailed with continual storms, we refused to employ the rigorous and experienced rowers who volunteer their services in order to break the waves of a sea which threatens every moment shipwreck and death." From this unholy league this monstrous combination of superstition, chicanery, and licentiousness, against the peace, purity, and liberty of our beloved land-how are we to obtain salvation? Little do we hope from the principle of our rulers, or the wisdom of our legislators; our main hope, under God, must be the love of the truth which abides in the hearts of the children of God, and which must, when put to the test, lead them to love and link with one another. To the ANTICHRISTIAN we must oppose, if we expect to succeed, the CHRISTIAN UNION.

ADVICE TO THE DISCONTENTED. THERE's discontent from sceptre to the swain, And from the peasant to the king again. Then whatsoever in thy will afflicts thee, Or in thy pleasure seems to contradict thee, Give it a welcome, as a wholesome friend That would instruct thee to a better end. Since no condition from defect is free, Think not to find what here can never be. NICCHOLES.

La Morale Pratique des Jesuites, p. 218.

"TAKE HEED HOW YOU HEAR." THE Lord Jesus demands a practical improvement of his word: "He that hath ears to hear, let him hear." "I have delivered many things in your presence, and you have done well in bearing them. But my preaching is not to be viewed as an entertainment. My doctrine is not designed to amuse the mind, to gratify curiosity, to furnish a number of lifeless speculations. Hearing is only instrumental to something else; there is a duty of greater importance still remaining." What is it, my brethren? What would our Saviour say, in explanation of his command? What has he said in other parts of his Word? "Mix faith with it-let not the sense leave the mind as soon as the sound leaves the ear-remember it-enliven it by meditation-reduce it into feelings and actions-fear these denunciations-embrace these promises--obey these commands-walk according to this rule."

It is a lamentable reflection, that all the concern many of our hearers have with sermons consists in hearing them. They do not consider hearing as the means of becoming religious-it is their religion. They conclude that their duty is over when the discourse is ended; whereas it is then only begun. Instead of carrying off portions of divine wisdom, to illuminate their lives, they leave behind them all the instructions they have received. They do not take the Word of God along with them, to guide them in their ordinary walk-to arm them against temptation -to furnish them with the cautions of prudence-to stimulate them to universal conscientiousness. Their tempers are unsubdued, unsoftened, unsanctifiedtheir conversation produces none of "the fruit of the Spirit; which is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." But the Word of God is practical; every truth is announced to accomplish some purpose. If it reveals a refuge, it is that you may enter in and be safe. If it proclaims a remedy, it is that you may use it. It is not your hearing of it, but your applying it, that will save you from death. You say of a preacher, he ought to do as well as to preach; and we say of a hearer, he ought to do as well as to hear. You say, and you say truly, that mere preaching will not save us; and we say, with equal truth, mere hearing will not save you. Never will you attend the dispensation of the Word aright, till you make the end which God has in view in speaking your end in hearing. And can you imagine that the design of the blessed God in favouring you with his "glorious Gospel" from Sabbath to Sabbath is answered if, while you regularly enter his courts, you always return the same? if, after all the sermons you have applauded for twenty or forty years, you are found as malignant, as covetous, as full of the world as before? or if your profiting appears only in some dead notions, very well laid out in your minds-in a capacity to weigh preachers in the nicest scales of orthodoxy, or in the useful employment of splitting hairs, and tying and untying knots? What! does the " Gospel of your salvation" intend nothing more than to make you visionaries or triflers? Is this teaching you that, "denying ungodliness and worldly lusts, you should live soberly, righteously, and godly in the present

world?"

To persons concerned for the honour of the Gospel and the salvation of mankind, the Christian world presents an affecting prospect. Never was the Word of God more plentifully preached-never did so many "receive the grace of God in vain." Never

was there more seed sown-never did so much fall "by the way side, on stony places, and among thorns." How little does even the good ground yield! Where is the preacher the close of whose Sabbaths is not

imbittered by the review of unprofitableness? You invite us to your tables-you crowd us in our temples; but you compel us to retire from both complaining: "Who hath believed our report? and to whom is the arm of the Lord revealed " We condemn your practice; you thank us for our good sermons, and proceed. Your approbation does not hinder your sinning, nor your sinning your approbar I tion. Where are the evidences of our success? they to be heard in the inquiry: "Sirs, what must I do to be saved?” Are they to be seen in your deadness to the world-in your self-denial-in your taking up the cross-in your heavenly-mindedness-in serving your generation according to the will of God—in being examples to others?

Are

How shall I impress you with the importance of this? or by what motives can I enforce upon you this practical attention to the Gospel you hear?

Shall I urge the danger of delusion, and say, with the Apostle James: "Be ye doers of the Word, and not hearers only, deceiving your own selves?" Shail I remind you of "a foolish builder," who reared "his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell; and great was the fall of it?" Such, according to our Saviour, will be the fatal disappointment of all those who entertain a hope of safety separate from holiness-who have been lulled to sleep by an unsanctified attendance on ordinances-who hear " these sayings of his, and do them not."

Shall I remind you of the precarious tenure of your privileges, and say, with our Saviour: "Yet a little while is the light with you; walk while ye have the light, lest darkness come upon you?" There are no calls of mercy beyond the grave; and "what is your life? it is even a vapour that appeareth for a little time, and then vanisheth away." The Jews had distinguished privileges; but "the kingdom of God was taken from them, and given to a nation bringing forth the fruits thereof." Where now are the Churches of Asia? Your candlestick may be removed. You may be rendered incapable of hearing. The efficacy may be withholden from the means, Surely if anything can provoke the Supreme Being to take away ordinances, or to make them useless, it must be your awful abuse of them.

Shall I mention the happiness of those who receive the Gospel, "not in word only:" "And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said, Yea, rather, blessed are they that hear the word of God, and keep it." "If ye know these things, happy are ye if ye do them." "Whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed."

Need I inform you that these means, when unimproved, will be found injurious-that the word of God is one of those things which, if unprofitable, becomes pernicious. If it does not soften, it will harden-if it does not justify, it will condemn?

For remember the awful account which you will be required to give of all your hearing, when called to appear before the bar of God. Then those sermons, which you now so easily forget, will be perfectly revived in your recollection. The Bible from which you have been so often addressed will be calle forth, and you will be judged out of this book. In this judgment will rise up against you, to condemn you, the queen of the south; "for she came from the uttermost parts to hear the wisdom of Solomon; and, behold, a greater than Solomon is here!" In this judgment will rise up against you, to condemn you,

"the men of Nineveh; for they repented at the preaching of Jonah; and, behold, a greater than Jonah is here!" In this judgment will rise up against you, to condemn you, all your fellow-worshippers, who, having the same nature and passions with yourselves, and never having heard truths more powerful than those which you have heard, "turned at his reproof-sought the Lord while he was to be found, and called upon him while he was near." In this judgment will rise up against you, to condemn you, those ministers who would gladly have saved not only themselves, but you who heard them: while the Saviour shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." And can you say his language will be unreasonable: "Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you ?" If you have never heard to purpose before, begin today. "To-day, if ye will hear his voice, harden not your hearts." If you are not lost to all sense of your own welfare-if you are not resolved to sacrifice eternal life-if you have not "made a covenant with death, and with hell are not at an agreement; see that you refuse not him that speaketh." It is the voice of friendship-it is the voice of conscience-it is the voice of reason-it is the voice of Scripture it is the voice of the archangel and the trump of God:" "If any man have ears to hear, let him hear." -Jay.

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CORRIE.

BY THE REV. D. LANDSBOROUGH, STEVENSTON, WE were now advancing towards Corrie. Had our time permitted, gladly would we have lingered about a place for certain reasons very much endeared to me, and which I cannot visit without mingled feelings-those of a mournful kind, however, having the predominance. There, in earlier life, I for a time sojourned with a beloved invalid, brought thither in a state of the greatest weakness, but who, by God's kind blessing on the change of air and scene, returned convalescent, ere many weeks had elapsed, to her Lowland home, of which for years she continued to be, of all created things, the chief light, and joy, and charm. But how evanescent are our earthly joys! How soon the clouds return after the rain! The place that knew her knows her no more. The grave has opened and closed. But has not heaven opened also to receive what cannot die? And is not the grave a quiet resting-place to the bodies of the ransomed, till, at the voice of Christ, they come forth, no longer frail and mortal, but fashioned like unto Christ's glorious body, to be the everlasting residence of glorified immortal spirits? In revisiting scenes which had been gladdened by the presence of those most dear to us, but who now have no part in all that is done under the sun, we surely should be reminded that we are fast journeying to the house appointed for all living; and surely we should be incited to follow Jesus, that we may be guided by him to his kingdom of glory, there to meet with those with whom we delighted to take sweet counsel

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The whole coast about Corrie is full of geological interest. In several of the little streams that come down from the mountains, the junction of schist and granite may be seen. In the bed of a stream north of Maoldón, the junction of slate and granite is very evident. One of the most interesting junctions in the whole island is in the bed of the White Water, which falls into the sea south of Corrie. This stream, no doubt, gets its name from the snowy line of foam which it exhibits after a rainy day, as it dashes down the precipitous mountain side. At the foot of a fine cascade in this stream, if you are not much afraid of being drenched by the spray, you may examine this curious geological phenomenon. The sandstone and granite make so near an approach, that a person is apt at first to think that they are conjoined; but a closer examination shows that a thin strip of slate intervenes betwixt the sandstone and granite. Here we have the close junction of two rocks formed by different agents-the slate by water, and the granite by fire; and it is by the operation of fire that both have been fused so as to be conjoined when in a state of liquidity.

When speaking of Corrie, we must not fail to mention the rich quarry of mountain limestone found there, about twenty feet in thickness, including the alternating beds of red shale. It is wrought in the direction of the dip, and is used in the island, and exported for architectural and agricultural purposes. Carts go along the cavernous passage, to remove the limestone as it is quarried. It is now wrought far into the bowels of the mountain, but I have forgotten how far, though I went to the termination of this subterranean passage. This limestone abounds in fossils, the chief of which are Productus Scoticus, Productus giganteus, Spirifer striatus, Carl dum aloforme, encrinites, &c. Several trap dykes penetrate the limestone, and where they come in contact with it, produce considerable induration.

We formerly mentioned water-worn caves in the ancient sea-cliffs, as affording proof that at a comparatively recent period, the beach here had been raised. Near the gate of Cromla House at Corrie, there are two granite boulders, which are regarded as affording additional proof of recent elevation. Mr Ramsay, in his excellent "Guide," says: "These stones, which are now considerably above the tidal level, rest not on their broad and most solid part, but on their apices, as if, while they were within high-water