its divinity; and any one who will take the trouble to compare the reasonings of Infidels and of the advocates of the Church of Rome on this head, will find them to be the same. Then, they denounce the Word in the most bitter and insulting terms, nicknaming and abusing it. See the letters of Popish bishops and pontiffs, forbidding their flocks to read the Scriptures, and judge whether anything which the lowest Infidels have ever said can surpass their malignancy of abuse. And, lastly, not satisfied with words, they invite, yea command, the people to destroy the Scriptures by fire or by burial. Thousands on thousands of copies perish in this way by the hands of the Church of Rome, as a public executioner. It may be doubted whether Infidelity itself ever attempted anything so repulsively and systematically impious and daring. No explanation can be given of this conduct-no sophistical distinctions will avail. Nothing will or can explain the facts but deep and malignant hatred, as a Church, to the Word of God, and that because its principles, and spirit, and requiremeats, are felt to be fatal to the self-righteous, superstitious, mercenary, and corrupt system which is dentical with the Church of Rome.

Here, then, is a great field on which Popery and Infidelity are at one. They have the same views of the Word of God, they form the same estimate of it, and measure out to it the same treatment. This common principle is so important, that it both implies agreement already on many other points, and tends, moreover, to harmony where this may not have been previously attained. Rejecting the Word, not for want of evidence, but from hatred to it, it is plain that they must dislike the view of God's character which it reveals; and thus Popery and Infidelity are at one in their view of the divine character. There may be diversity within a certain range. Popery, to help her mercenary ends, may give a more gloomy view of God than Infidelity may find it necessary to maintain, still the view will, and must be, essentially human-varying, it may be, from the propitious to the more awful, according to the varying states of mind of individuals. In no case will God be seen to be holy and just at the same time, and consistently compassionate and merciful. Hence, his character by both parties will be seen and regarded as one of compromise and consequent weakness. We need not say that the character of the being who is worshipped forms so important an element in religion, that it influences and regulates almost all other moral and religious views. Hence the harmony between Infidelity and Popery, instead of being brought to a point, will extend more and

more.

Agreed in their estimate of the character of God, they will be found substantially at one in their view of the character of man. Infidelity, denying the fall to any serious extent, believes that man, by the force of his own unaided reason and conscience, may conduct himself well here, work out his salvation, and find his way to immortality hereafter, if, indeed, there be a future state. Popery, with scarcely deeper views of sin, believes that the great mass of offences are venial; that man, by his own services, aided by

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his priest-one of his fellow-men-may not only get the better of them, but find his way into paradise; that if there be any delay in the result, it is only owing to poverty-not his own ungodliness or immorality-preventing so liberal a payment of the priest as is desirable; but that, baptized, confirmed, unctioned and dying in the Church of Rome, there is no real danger-at the worst, only a little procrastination. It is plain, that whatever differences there may be between Infidelity and Popery, they are substantially at one upon the character of man. In the one case, man recommends himself to the Deity by his own deed; in the other, by his own deed with the aid of his fellow-man. There is little amiss in either, and man, in one form or another, is quite adequate to all that is required. What a contrast to the scriptural representation of the character of man, and so of the foundation of his happiness whether for time or eternity!

The last leading principle of agreement to which we shall refer, is the morality of the two systems. Infidelity denies the written moral law, trusting to natural light and conscience. Popery allows the revelation of the law, but enervates and subverts it, by bringing down its lofty standard to even the level of human wishes and attainments. Indeed, by the distinctions which it draws among sins, and the power which it gives to man to indulge and acquit his fellow-man in the commission of sin, the morality of Popery is, in some respects, lower and more corrupted than even that of Infidelity. It would be difficult to find among men who trust exclusively to natural conscience, principles so lax, and practices so polluting, as those of the Jesuits and the confessional. At the same time, there is substantial agreement between Infidel and Popish morality. Both adapt the law of God to the inclinations and wishes of men. Did space allow, it would be easy to show, by a comparison of the works of such Infidels as Voltaire and Rousseau on the one hand, and the text-books of Popish colleges on the other, how strict is the harmony between them. Indeed, it could be proved, that the moral, or rather the immoral, principles of such publications are identical. Here, then, it appears that Infidelity and Popery are at one in their views of the character of God-in their views of the state and prospects of man-in their views also of general morality. Agreeing in such wide and influential principles, they must agree in many others. No wonder, then, that they form a common estimate of the Scriptures-no wonder that they combine in the persecution of the truth and people of God. They must be animated with a spirit of most bitter hostility; and where this exists, they can be at no serious loss for a pretext to oppress. The pretext may differ: Popery may pretend that the Pope has received authority to enforce uniformity of belief and observance in Christendom; Infidelity may pretend that evangelical religion disturbs the tranquillity of souls, and the peace of families and of society, and so is a public nuisance to be forcibly put down; but the result is the same. From different motives, the holy truth of God and the faithful professing that truth, are persecuted with

merciless hate-perhaps amid loud pretensions all the while to toleration and charity. No one who knows the history of the Church of Rome, the events of the French Revolution, or the proceedings of Infidel Jews, where they have possessed the power, can doubt that there is as remarkable a resemblance between scepticism and superstition in the persecuting treatment of the saints as in any thing else.

Surveying the whole-remembering the common principles of agreement--we need not wonder to find that Popery and Infidelity readily pass the one into the other. Consisting of the same materials, they are like water, capable of passing into different forms, and returning to that from which they set out. This we apprehend to be the explanation of some wellknown and striking facts. Popery, by its puerilities and follies, as well as immoralities perpetrated in the name of Christ, provokes disgust, and drives to Infidelity. Men cannot believe that such a.religion is the religion of God, revealed to man at a great expenditure of care and love. Infidelity, on the other hand, creates too great a void in human feelings; when death approaches, the sceptic becomes alarmed, and having no resources adequate to sustain, he calls in the aid of Popery, and in his last days becomes a Papist. This is the explanation of the strange his tory of not a few wheeling from Popery to Infidelity, and from Infidelity back to Popery. Voltaire, after a life of most active and notorious unbelief, concluded his career by declaring that he died in the communion of the Church of Rome. Hume is said to have confessed to a priest at Nice. His own explanation afterwards was, that he was in fever at the time. The recent reaction in France from the Infidelity of the Revolution to revived Popery, is explained in the same way. The two states of mind, though apparently so hostile, possess so much in common, that the transition from the one to the other is comparatively easy.

Some important lessons may be drawn from this singular combination of Infidelity and Popery against Christ and his Church. 1. One obviously is, the malignant hatred of man to the truth of God. Hatred may be measured by sacrifices as well as love. When Papists and Infidels, like Pilate and Herod, sacrifice their natural enmities for the sake of gratifying a still deeper enmity, who can doubt the malignity and strength of the latter feeling? We may be sure that it is not for any inconsiderable purpose that such enemies embrace each other as brethren. Men do not forget old feuds even for a time without reason, much less become perpetual sworn friends. 2. Another lesson, is the alarming dangers which await the true Church of Christ on the way to her heavenly reward. It is bad enough to be called to fight with a single foe-it is much worse to contend with combined enemies—with enemies who seem incapable of amalgamation, but who coalese as soon as persecution of the truth demands their confederacy. It is well for the Church to be alive to this danger. She is too ready to look upon the combination as peculiar and accidental to imagine that some parties may be neutral, or on her side in the last struggle,

who have hitherto been hostile; but let her not deceive herself. Studying the connection between Infidelity and Popery, not as a matter of mere historical interest or curiosity, but as an important practical question which points to duty, let the Church not wonder at the union-let her lay her accoun with the future being like the past-let her be driven up to an unreserved reliance on her Divine Head, and prize more highly than ever fellowship and co-operation among all the denominations of th faithful. It is possible, nay, probable, that in the struggles which are to come, like those which are past, Popery and Infidelity may be seen at war The former supporters of the Beast may, agreeably to the prophecy, be seen burning her with fire. The work of destruction would be inappropriate to Chris tians. There may be combinations, too, of political parties, which shall bring the faithful into union with. the world, whether in its sceptical or superstition: aspects; but these are mere transient and accidental alliances which another turn of events, or the opera tion of native repugnances, will soon break up. Er long, all true Christians will find themselves quite alone-a flock of sheep in the midst of wolves, with nothing on which to depend save mutual sympathy and intercession for each other, and holy confidenc in the great and good Shepherd. Let the Churc not disguise from herself the combination any mor than the numbers and strength of her enemies. Let her be fully aware of the array which is mustered against her, and value her divine defence more than ever. 3. The last suggested lesson is the weaknes and treachery of heart even of the children of God Sceptical unbelief and self-righteous superstition are not peculiar to avowed Infidels and Papists. They are principles of man's fallen nature, and hence thek || strength. They are shared in by all; the faithfu are not strangers to their remaining and corrupting influence. The devout Roman Catholic may be irritated with the doctrine of this paper-he may be indignant to be put on the same footing with a Infidel; but every true Christian who knows hi own heart, will know that the seeds both of unbelie and superstition have their seat within him, and tha it is only by the grace of God they can be destroyed. While all the faithful are solemnized and humbled, le no poor Roman Catholic take offence at the proved harmony between Infidelity and the religious syster in which he has been educated. Let him be le rather to a calm scrutiny of the facts, and a seriou examination of his own heart, in connection with them, and, by God's grace, it may be that the dis covery of his associates, and the reasons why unbe lief and Popery associate, may prove the very instru ments of his awakening and deliverance. At least let Christians do nothing unnecessarily to offend, let them present the truth in love to others and for themselves; let them be deeply humbled under the felt corruptions and temptations of their own hearts, and consider that there are enemies to Christ and to his kingdom within, before there can be enemies without that the latter are, after all, mainly the evolution and embodiment of the former; and let them, therefore, be contrite and lowly.

THE YOUNG WOMAN AND THE JESUIT. (From the French Canadian Missionary Record.) MES D is a young Canadian woman, who was married about four years ago. Some of her early years were spent in a nunnery. Being mild and gentle, she submitted implicitly to all the teaching of Romanism, and became very devout. The first two years after her marriage, she was quite opposed to the Scriptures, and when any of the missionaries visited her husband (who already knew the Lord), she hid herself until they were gone. But "God, who taketh the wise in their own craftiness" (Job v. 13), accomplished his purpose in this way:Though Mrs Dwas determined not to listen to the doctrines of the Gospel, she was constrained through affection to her husband, to teach him to read, and would even sometimes, to please him, read a chapter in that Book he was so desirous to study; and God's Word did not return void, but prospered in the thing whereunto it was sent. As she began to see the light, she was much disturbed, and doubted the truth of all she had hitherto believed. One day, being unusually distressed in mind, she went toward the fields, and there, alone with God, she prayed that her eyes might be opened to discern the truth. When this dear woman had thus poured forth her heart unto God, who always hears the cry of his people, darkness was dispelled, and she was enabled to comprehend the value of Christ's atonement and mediation for believers. The full assurance of salvation caused a stream of peace and joy to flow into her soul. From that time she sought the company of the people of God, and her faith daily gained strength.

No sooner was this soul born from above, than a host of enemies ranged themselves against her. Her relations (bigoted Roman Catholics) assailed her with ardour, to make her abandon what they termed her new religion. They were exasperated against her husband, whom they accused of misleading her. They took her to see the priest, and there, before a numerous assembly, God graciously honoured her by enabling her to confess his name, regardless of much reproach and raillery. Her relations might have been convinced that no plant which our heavenly Father hath planted shall be rooted up, and that it was by the grace of God that she withstood with as much meekness as firmness those whom she had hitherto honoured more than God.

Since that time her family almost ceased to see her, but a band of Jesuits having arrived in the place, and commenced their work, which is to turn away men from the only way of salvation, her family thought a favourable opportunity had arrived of bringing her back to the pale of the Romish Church, if they could prevail upon her to have an interview with one

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of the holy fathers, with whom she had been acquainted for a length of time. She consented. and a conversation ensued, nearly as follows:

Jesuit. It is with pain I hear of your fall, and that you have allowed yourself to be misled by strangers, who, by inducing you to abandon the truth, will cause you to lose your soul.

Mrs D. Sir, it is not the truth I have abandoned. I was entirely ignorant of the truth, until those people you call strangers had the charity to teach it to me from the Scripturesthat book which the Romish Church never gave me, but which has led me to find peace, true peace, from the assurance of pardon for all my sins.

Jesuit. You read the Scriptures! You should not read them: that book is not good for you. It is only for those who are ordained to understand and explain it.

Mrs D. But, Sir, all sinners are invited not only to read, but to "search the Scriptures."John v. 39. Jesus has also said, "He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life."-John v. 24. Now it is impossible to believe that of which we are ignorant.

Jesuit. The priests alone are competent to explain the Scriptures; for they are the only representatives of God on earth.

Mrs D. Sir, I attended assiduously all the services and ceremonies of the Romish Church while I belonged to it, and those you call the representatives of God never spoke to me of salvation by grace, through faith in the Son of God. They always imposed upon me penances, fasts, vain repetition of prayers, and many other things, by which I was to expiate my sins, as if man could atone to God for sin. Nobody ever told me that "the blood of Jesus Christ cleanseth from all sin.”—1 John i. 7. It was only when the blessed Gospel reached me that I heard these gracious words: "He that believeth on the Son hath everlasting life."-John iii. 36.

Jesuit. I tell you that the people have no right to read that book; for they cannot understand it, and this incapacity causes them to fall into all kinds of errors.

Mrs D. I find from the Scriptures that the followers of Jesus were unlearned persons, publicans and sinners-in fact, the populace, who certainly were neither more intelligent nor better informed than we, poor ignorant Canadians, are; nevertheless it was to these that Jesus generally addressed himself; and if there had been any danger in their listening to him, I think he would not have done so. Now, when we read his Word, it is just as if he spoke to us. Jesus says: "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes."-Matt. xi. 25. He also says, "Except ye be converted, and become

as little children, ye shall not enter into the kingdom of heaven."-Matt. xviii. 13.

The Jesuit began to sport Latin, and then said that the Bible was good only for the holy priests.

Mrs D. Why, Sir, do you speak to me in an unknown tongue? Our Saviour did not do so; and St Paul says (1 Cor. xiv. 11): "He that speaketh in an unknown tongue shall be a barbarian unto me;" and in the 19th verse he says, "I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue."

Jesuit. It appears, my child, that you have not yet read all your Bible, for I remember that it does not permit women to teach, nor to forget to render honour to whom it is due. Now, we are the holy fathers of the Church, and you have, so far, addressed me without reverence. However, look at my medal, and see my right. Mrs D. Sir, I have but answered your objections to the right of all men to read and study the Word of God, that they may know and do his will; and, Sir, if you think I have been wanting in respect to you, by not addressing you as my father, it is because the Word of God says (Matt. xxiii. 9), "Call no man your father upon the earth, for one is your Father, which is in heaven."

Upon this the Jesuit began some foolish talking and jesting, which God forbids (Eph. v. 4), and for which Mrs D-- rebuked him. He finally became impatient at the constant reference of this Christian woman to the Word of God in answering his objections.

Jesuit. The Bible, the Bible-always your Bible; as for me, I have my Breviary, that is my Bible.

Mrs D. Yes, Sir, the Bible, and nothing but the Bible.

Thus ended this interview, which once more shows the sad state of those whom the world commend, and whom they blindly follow. But this interview likewise proves, in a very striking manner, the powerful effects of the Word of God, even in the weakest who receive it, and how true it is, "that whatsoever is born of God overcometh the world, and this is the victory that overcometh the world, even our faith.” --1 John v. 4.

FAITH'S MAXIMS.

THERE are several points in Faith's compass, by which a believer sails in and through the blackest storms and tempests. Such as these:

1. WHATEVER THE STONE BE THAT IS THROWN, IT IS THE HAND OF HEAVEN THAT FLINGS IT.-In all the evils we either fear or feel, Faith looks beyond the creature, and carries up the heart unto God. No evil in the city, no penal evil, either on me or mine, but the Lord hath done it.-Amos iii. 6. Thus David: "I was dumb, because thou didst it."-Ps. xxxix. 9. "And the Lord hath bid Shimei curse."-2 Sam. xvi.

10.

David could read God's hand at the foot of

the commission, though his commanders could not. "Thou couldest have no power against me, except it were given thee from above," saith our Saviour to Pilate. John xix. 11. And holy Job, when plundered of all, saith not: "The Lord gave, and the Chaldeans and Sabeans have taken away; the Lord enriched, but Satan hath robbed me:" no; but as if they all had been but ciphers, and mere standers-by: The Lord gave, and the Lord" only, or at least chiefly," hath taken away."—Job i. 21.

2. LET THE KING OF HEAVEN DO HIS WORST, YET EVEN THEN HE CAN DO NO WRONG.-This is a grand maxim in the rolls of eternity-one of the funda mental laws of heaven; and that because,

(1.) God is the most sovereign God, the supreme | Lord, that knows no law but his own will, which is the highest and the most unerring rule of righteousness. -God's hand is God's only rule; and therefore, whatever line he draws, it must needs be right. Our Goi is a law to himself. God doeth, and may justly do, whatsoever pleaseth him (Dan. iv. 35), and " can most justly resolve the reason of all his actions into his own will." That Great Potter may do with hist control or contradiction.-Rom. ix. 20, 21. clay what he pleaseth, and that without the least On this account, Faith counts it wisdom not to play the cen sorious critic on God's administrations, considering that he alone is "without any superior to whom he is accountable, or by whom he may be directed and controlled;" according to that of Elihu: "God is greater than man. Why dost thou strive against him? for he giveth not account of any of his mat ters."-Job xxxiii. 12, 13.

(2.) "God, as he is most just in himself, so also ke acts most justly to me," saith a believer.-Faith justifies God in all his proceedings; that is, subscribes in his sharpest corrections. Thus David: "I know, and gives testimony to the righteousness of God, even O Lord, that thy judgments are right."-Ps. exix. 75. Thus the Church, when under the Babylonish captivity (the heaviest judgment ever inflicted on any people), yet then humbly sets her seal to God's jus tice: "The Lord is righteous; for I have rebelled against him."—Lam, i. 18; Neh. ix. 33.

3. IT IS NOT FIT THAT POOR, WEAK, SHORT-SIGHTED, SINFUL CREATURES, SHOULD BE THEIR OWN CARVERS.

If they should, they would, like rash children, cut either too much or too little, or their own fingers. Well for us, that as our times, so our conditions, are not in our own (but in God's) hands.-Ps. xxxi. 15. pleaseth. He knows best what is good for his people; "Not what I please," saith Faith, "but what my God and I know, had God granted my requests, and fulfilled my desires, I had long since been undone. The cooling drink, which I so passionately desired in my burning paroxysm, would have added to my flame, and quickly despatched me to the house of darkness. Hence it was that the honest shepherd, being asked what weather it should be to-day, replied: "Even what weather I please." Not so," saith the other; "but what pleaseth God." Yea so," replies the shepherd; "for whatever pleaseth God shall be sure to please me."

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4. BETTER TO WANT OUTWARD COMFORTS, THAN ENJOY THEM WITHOUT MY FATHER'S GOOD-WILLIsrael had been better to have been without quails. They had sour sauce to their sweet meat: while the flesh was in their mouths, the plague of God was in their nostrils.-Numb. xi. 20. You will needs have this, and that, and the other thing: "Why, take it," saith God; but then take my curse with it too; the sack, but poison with it. You shall have it, but in wrath." See 1 Sam. viii. 5, 6, 10-12; Hos. xiii. 11. Rachel, you will have children, or else you will take pet and die.-Gen. xxx. 1. You shall have children