said to such parents, Are you sure that ONLY ONCE will satisfy them? May not the first experiment excite within them a taste which ONCE will not satisfy? If you put your children fairly in the road to ruin, is it certain that after one step they will voluntarily turn back? If they go once with your permission, may they not be inclined to go often without it? If they see that you have no fixed, uncompromising principle on the subject, can you expect them, in their inexperience, to have any? It is false reasoning to urge that if young people are not permitted to indulge themselves occasionally in this way, they will do it by stealth; for this is as much as to say, that if children will sin, it is better for them to do it with the parents' consent. No; let parents be resolute and immoveable in their principles, and their example and authority will go far to restrain the children from vice; and if they should fail of this effect, the parents will at least have the consolation of reflecting, that they never, by word or act, encouraged their offspring to run in the way of temptation.-PRESBYTERIAN.

THE CHRISTIAN'S WEALTH.

It is related of one of the ancient Greek philosophers, that when, according to the custom, the pupils seeking admission to his school brought each his present, or entrance-fee, there was one too poor to bring a present. And this one said, "As I have nothing else to give, I give you myself." The philosopher replied, "I accept the gift, and will give thee back to thyself, improved."

This is a faint similitude of our dealing with Christ, in the surrender of ourselves to him. Too poor to bring a gift of the least value, we give him ourselves, and he gives us back ourselves, improved, and endowed with all his own wealth. According to the tenor of such a negotiation, Paul reasons when he says, "All things are yours, because ye are Christ's, and Christ is God's." But how can Christ give his all to each one of his redeemed? After having given it to one, has he it still to give to another.

This comes of the unlimited nature of the gift. An infinite good can come

into exclusive possession of no finite being; because the gift so immeasureably transcends the wants of each and all the recipients. And all the spiritual good which Christ makes over to those who give themselves away to him, is but a communication to them, in different forms, of the infinite good which is treasured in himself, their infinite portion. Paul gives a brief inventory of these gifts when he says, All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. But these particulars are valuable only as channels of our communication with the infinite good. And, as such, they are incapable of coming into exclusive possession of any.

For illustration, take one particular out of the list. Paul is yours. The service which Paul has rendered in penning inspired truth, is as much for your benefit as if no other person was interested in it; and the same, indeed, may be said of all inspired truth. It is all yours. The whole Bible is as serviceable to you, as if no other person were drawing from that fountain of living waters. All its broad fields of heavenly contemplation are open without obstruction before you; and no nook or corner of those fields is obstructed by the occupation of others. All their mines of wealth are at your disposal. And the millions who have enriched themselves therefrom, have not at all diminished your supply. The copy of the Bible which you possess, is a whole Bible, containing the whole counsel of God. And as copies of it are multiplied by millions, and put into the possession of others, and as the supply is carried round to nation after nation, the gift in your hands does not diminish. You have a whole Bible still. And all its riches of divine knowledge is so much wealth in your hands, a wealth in your hands, a wealth which no multiplication of copies can take away.

So it is with all spiritual good. The participation of others does not diminish it in our hands. The Christian's privilege of communion with God is not the less to him because so many others divide it with him. His enjoyment of a good hope through grace is not the less -his means of edification, his benefit from the Christian ministry, from the

influences of the Sabbath, from the communion of the saints, is not the less, but, in many respects, the greater for the multitudes that enjoy the same. And what is true of the participation of these distant rills of divine wealth, had in this world, is more true of the saints' participation in the heavenly world, of the river of water of life. Because they all stand by an exhaustless fountain-there is no fear that the use of one will hinder that of another. The idea of property, of exclusive possession, is lost in the presence of the soul's infinite portion. And it is lost, because, in coming to this state, the soul has first lost its selfishness, its disposition to cherish an exclusive possession. In its equipment for heaven, the soul overleaps the metes and bounds of private good, and goes out upon the infinite, the boundless good. The Christian here is straitened in his own bowels. But, then, he has found enlargement. He has lost his little self, and has found his God in his place, and in God that which fills every desire, and can say, "Whom have I in heaven but Thee, and there is none upon earth that I desire besides."

And the Christian comes into possession of this illimitable wealth, and is filled with all the fulness of God, when he comes into union with Christ. With renewed mind, and child-like trust, he believes the promise, and cries, "Abba, Father." And this believing spirit teaches him to draw the inference: "If children, then heirs, heirs with God and joint-heirs with Jesus Christ." Now with delight untold, his eye runs over the inventory, "All things are yours, whether Paul," &c. He sees that Paul and Apollos are his, as God's instruments of edification and sanctification-that the gifts and productions of all the shining lights in the church are his, for this end. That the world is his, not for a theatre on which to swell and strut, and show his importance-not for a field for amassing shining dust-not to reign as kings, or accumulate renown. But it is his as the scene of his redemption, and of the conquests of the Redeemer. All the objects and events of the world are his, as ready to render service to his highest good. -The fields may be covered with other's title-deeds, but they are his as reflectors of the glory

of his Maker. The fragrance of the air which sweeps over them, and the health which it wafts to his dwelling, are his. He has, perhaps, a richer use of his neighbour's property than his neighbour himself:

He looks abroad into the varied field Of nature, and though poor, perhaps, compar'd

With those whose mansions glitter in his sight,

Calls the delightful scenery all his own.
His are the mountains, and the valleys his,
And the resplendent rivers. His t' enjoy
With a propriety that none can feel,
But who with filial confidence inspir'd,
Can lift to heaven an unpresumptuous eye.
And smiling say-" My Father made them
all!"

Are they not his by a peculiar right,
And by an emphasis of int'rest his,
Whose eye they fill with tears of holy joy
Whose heart with praise, and whose

exalted mind

With worthy thoughts of that unwearied love,

That plann'd, and built, and still upholds world

So cloth'd with beauty for rebellious man?

WHO SHALL TEACH CHINA? Providence has now thrown back the doors of China, and has opened a path, if not into the interior of China, at least into a portion of the empire.

The

great wall is tottering. Where are the troops who are to march up and take possession of the land? I will tell you-at Rome! They are already in motion. Protestant Christians of Europe and America! Protestant Christ. ians of every section of the Christian Church! look at Rome-look at China! Rome is looking at it. Hasten to China! Rome is hastening thither; and unless we are all on the alert, China will yet belong to Rome. With a sublime ambition she is aiming at the celestial empire; and with a minute one (for all policy is hers) she is stooping down to the little spots of Polynesia. We must be on the alert, or Rome will yet possess the world. Let us recollect that she states one of the evidences of her apostolicity to be her universality. She sees that Protestantism is rising up to dispute with her that evidence of apostolicity, and she is planting her missionaries all round the globe. We

shall have to fight with the see of Rome for almost every mission which we have; but, with God on our side, we have no need to fear on whom will rest the victory. Rev. J. A. JAMES.

POPISH THEOLOGY.

(Continued from p. 82.)

We now come to Thomas Aquinas; and the Professor of Ethics in the College of Maynooth says, that the Treatise of Thomas Aquinas is the BEST SYSTEM OF ETHICS to be found. Well, what is his statement as to heretics? The question is (quest. xi. art. 3), whether heretics are to be tolerated. On this, he says, "About heretics two things are to be considered, one thing on the part of themselves, the other on the part of the Church. On the part of themselves, is the sin by which they deserve not only to be separated from the Church, but even to be shut out of the world by death. For it is much more grievous to corrupt the faith by which the life of the soul is saved, than to forge money by which temporal life is supported. Wherefore, as the forgers of money, and other malefactors, are immediately delivered by secular princes to death, much more heretics, from the time they are convicted of their heresy, can not only be excommunicated, but justly slain." There is the sentiment of the best master of ethics that is to be found in the College of Maynooth! "On the part of the Church, there is pity for the conversion of those that are in error," -mark the pity of the Church of Rome ." and therefore she does not immediately condemn, but after the first second admonition," you had warning enough" and, lastly, if the heretic be still found pertinacious, the Church, no longer hoping for his conversion, proceeds for the safety of the others, to separate him from the Church by a sentence of excommunication, and then leaves him to the secular tribunal, to be exterminated from the world by death."

or

66

Having examined the ethics of the College of Maynooth, we now come to her STANDARDS OF DIVINITY. Is there anything in them on the subject of putting heretics to death? Here is Cornelius a Lapide, one of the most

valuable commentaries to be found in the College. He says, on this subject, in his Commentary on the 13th chapter of Matthew, on that important parable, the wheat growing together with the tares until the harvest:

"From this place (ver. 29,) where Christ forbade those tares to be torn up, but directed that they should be allowed to grow together with the wheat, the broachers of new doctrines vainly infer that heretics are not to be punished and cut off; because, by parity of reasoning, they might infer, from the same place, that homicides and thieves are not to be cut off, for they also are tares. I say, Christ, in this passage, does not forbid that they should be torn up, but that no one should pull them out without distinction, nor at the time when they cannot be distinguished from the wheat, or when there is a danger of the wheat being plucked up along with them, as Christ himself explains it. (Ver 29.) This does not apply when any one is manifestly a heretic, and especially if he dogmatize, that is, put forth his opinions and infect others with his heresy for such a person injures the faithful and the Church more severely than a homicide: for the one kills the body, but the other the soul. See 1 Cor. v. 13; Galatians v. 12; where the apostle orders that impious persons, especially false teachers, shall be removed and cut off."

:

(To be continued.)

THE CRAFTY JESUITS.

(Continued from p. 88.)

Thus the education of the Jesuits entirely destroys spirit and heart. The pupil is not educated, but trained. No freedom of thought is allowed; they must believe every word they hear; no spirit of life is to be seen. Man is continually to be kept in spiritual dependence. Religion is considered nothing but a means to an end. When occasion requires it, the order does not care for the Pope, the fathers of the church, councils, or ceremonial laws. The Jesuits, in the most dangerous manner, play with belief and morality, either to lull their conscience asleep, or to bind men in ignorance and superstition. The Jesuit Barry thus describes the way to everlasting happiness:-"To

salute the holy Virgin on seeing her image; to pronounce the name Mary very often to bid her a good morning or a good evening," and so on. The Jesuit's whole doctrine of morality is a mockery of all religion and every moral feeling. We will only give a few specimens of their scandalous doctrine, and, for better certification, add the names of the authors who promulgated them.

It is well known that "the end sanctifies the means" is the first and highest maxim of Jesuitish morality. Every one will perceive that by it any crime whatever may be committed. To support it the fathers hit upon the so-called probablism, the doctrine of probable opinions, a guide to sin without burdening one's conscience. It teaches:

I. A probable opinion is one which is founded on the authority of an intelligent man. (Poignat.)

II. One may follow the opinion which suits one best, though the contrary be more in accordance with conscience. (Emanuel Sa.)

III. If a man has received a box on his ear, is he permitted to persecute or murder him who gave it? Lessius says, "It is permitted in speculation, but not advisable in practice." Others, among whom is Escobar, maintain chat a murder in such a case may be probable and safe in practice.

IV. I believe that the mantle which I possess is my own, yet it is more clear that it is yours; now I am not obliged to give it you, but may keep it in peace of mind. (Ferd. von Castro Palao.)

THE JESUITISH DOCTRINE OF FALSE
MENTAL RESERVATION.

V. Anything which is not absolutely unlawful, is decidedly lawful. (Neusz.) VI. If any one who is guilty of a murder, which he has committed on a certain Peter, be questioned about it, he may answer, He had not killed Peter, thinking of another man of this name; or if he perchance think of the Peter in question, he may answer, "I have not killed him," with the reservation-before his birth. (Sanchez.)

VII. If any one is to swear he has not committed a certain deed, he ought to say, "I swear I have not done such and such a thing;" reservation-to-day. (Filliuccius.)

THE DUTY OF LOVE TO GOD. VIII. It is sufficient to love God at the end of our life. (Vasquez.)

IX. We are merely obliged to fulfil God's other commands, without entertaining love of God. (Sirmond:)

THE OATH.

X. He who has not sworn according to his opinion need not keep his oath, as he has not sworn at all, but merely played with the oath. (Busenbaum.)

XI. It is surely not a great sin if one does not keep one's oath to the whole extent; for instance, if a man has sworn not to drink wine, there is no harm in his drinking a little. (Busenbaum.)

XII. If a man has a proper reason for concealing the truth, it is not sinful to use an equivocal oath. (Palao.)

XIII. A proper reason for concealing the truth is the care for our own honour, property, welfare, or that of our friends, or if the questioner has no right to ask. (Palao.)

DUTY OF CHILDREN.

XIV. As it is not equally certain whether a son may be permitted to wish his father's death, or to rejoice at it, for the sake of the inheritance falling to him, I should not call this joy a mortal sin, as it does not arise from the son's wish that death may meet his father as an evil, but as being a means to get the inheritance. (Dicastill.)

XV. A son may rejoice at having killed his father in a state of intoxication, on account of the property falling to him. (George Gobat.)

MURDER.

XVI. How much must the property be worth for the sake of which I may kill a thief? Answer-A piece of gold, or less. (Molina.)

XVI. A clergyman, or a person in orders, is permitted to kill a slanderer, who is about to spread the report of heavy crimes against him or his order, if there are no other means of defence. (Lessius.)

ASSASSINATION.

XVIII. To assassinate means to murder some one who does not expect such a thing at all. He, therefore, who kills his enemy is not an assassin, though he may strike from behind, or kill him from a hiding-place. (Escobar.)

XXII. It is nothing but a very slight trespass to slander a man of great authority, who can do me harm, and to accuse him falsely of crimes, in case he speak ill of me. (Dicastill defended this maxim, which was publicly taught in the Jesuits' College at Loiren.)

These are but a few, and not even the strongest passages, from the morality of the worthy fathers; but what they teach about the sixth commandment is too dreadful to be mentioned here. reflecting and feeling man can speak, as regards politics, in favour of a society which, as regards morals, proves so injurious.

(To be Continued.)

ROME'S INTOLERANCE,

OR ANTI-CHRISTIAN SPIRIT OF PAPACY

DELINEATED.

No

BY THE REV. SAMUEL PHILLIPS DAY. (Continued from p. 86.)

TURN we now to one of the foulest, cruelest, and most diabolical scenes in the "Black History of Rome." Rife and teeming as it is with atrocities, murders, butcheries, and perfidious deeds.

single out this one circumstance, considering all the horrifying details of it as unparelled, not only in the annals of Rome, but in the history of the world! I allude, with feelings of commingled sorrow and indignation, to that tremen

dous scene of blood and treacherythe massacre of St. Bartholemew's Eve, in Paris, on Sunday 24th August, 1572, during the pontificate of Gregory XIII. of infamous memory; at which mournful tragedy, Emperor Charles IX. assisted in person-who, not afraid of the thunders of God's judgment alighting upon his devoted head, actually boasted of the number of victims he had slain. As it would exceed the prescribed limits of this magazine to enter into all the melancholy particulars of this well-organized massacre, I can but advert to a few of its most hideous features. For some time previous to this bloody night, an apparent peace reigned throughout France (and who after this can trust to Rome's fair looks?) and every thing portended festivity and joy. All the Protestant princes and nobles had assembled within the city, to celebrate the nuptials between the King of Navarre and Margaret of France. On this memorable occasion it was, that Rome seized the long-desired opportunity for carnage and bloodshed. And too well did she avail herself of a period so favourable to the destruction of the enemies of her empire! About midnight, the dreadful volcano which lay concealed -but which gave forebodings of an eruption by the assassination of Admiral Coligne, burst forth with fury indescribable. The bell of "St. Germain l'Auxerrois, was sounded for the signal, and immediately all the pope's emmissaries were at their assigned posts; whilst slaughter, devastation, and billows of blood, tracked the footsteps of the assassins. This scene of popish cruelty was unmitigated in its severity for the space of seven days. But was this mortal contagion confined to Paris? Alas, no! The same horrors which had convulsed and terrified the capital, were repeated at Meant, Troys, Orleans, Nevers, La Charité, Toulouse, Bordeaux, Rouen, and Lyons-each was crimsoned with the blood of its Protestant inhabitants.

great

R