into eternity, and the population had three times doubled itself, having increased from sixty-five thousand to half a million. And what has this unfaithfulness cost the parent country? Instead of a few missionaries, whose faithful labours would have inculcated obedience to the authorities, as well as the fear of God, Canada had to be filled with soldiery to sup suppress rebellion; and many a wretched family was made fatherless, into which the Word of God might have shed peace and prosperity. And instead of the sum, scarcely to be named, which the peaceful labours of the missionaries would have cost, millions of pounds have been expended in war. What is to heal the breach but the Gospel? Bring the French Canadians under its power, and the long night of ignorance and degradation into which they have been plunged, will be chased away. But even yet, has sad experience convinced British Christians of the cheapness of Christian benevolence; or aroused them to the duty, as well as interest, of evangelizing the French Canadians? It is painful to state that during ten years that Missions have been established among them, the contributions from Great Britain have not exceeded in all 3,000l., of which England has furnished little more than a tithe. May British Christians awake to their duties and privileges, in respect to those who need but instruction in God's truth to be one of the most favoured people!

Reference was made in last Messenger to the condition and exertion of the Romish Church in Lower Canada. Besides the strong establishment of the Popish clergy, who number several hundred priests and curates, under three bishops and one archbishop, together with eight colleges and theological seminaries, and a vast number of schools and convents, the influence of the Jesuits has been again brought to bear powerfully in the district. A brief notice of the history and proceedings of this order in Canada will shew the importance of attention being drawn to their present designs, and every effort being made to

meet them.

The first Jesuits came to Canada in 1624, and soon after their arrival, they procured the banishment of all the Protestants from the colony, thus leaving themselves unopposed in the work they professed especially to have in view, viz., the conversion of the Indians. They also, within less than thirty years, obtained the grant of several large seigniories, to which they added from time to time; so that at the conquest in 1759, they were in possession of nine seigniories (one of them in trust for the Iroquois Indians), besides valuable properties in Quebec, Three Rivers, and Montreal. The total extent of these seigniories is upwards of 1,000 square English miles, being about one-ninth part of the cultivable lands granted under the feudal

tenure.

education. Of these moneys about 6,000l. have been voted for educational purposes, the greater part of which has gone to Roman Catholic colleges.

Not satisfied, however, the prelates of that Church have petitioned the Legislature that the Jesuits' estates may be given over to them for the purposes of education, exclusively under their control, but no doubt to be transferred to the Jesuits. The principal argument advanced in support of this claim is, that property once given to any portion of the Romish Church, is given to the Church itself; and if the order to whom it was originally given should cease to exist, or, as in the case of the Jesuits, be dissolved, the property reverts to the Church, to be confided by its head, the Pope, to some other order, to carry out the purposes for which the property was originally intended.

Without entering into an argument to show the fallacy of this assumption, we would ground upon this declaration of the Romish Church an appeal to the Legislature, to awake to the danger of granting acts of incorporation to Roman Catholic associations, with power to hold real property to a large amount, as has been recently done in many instances. In doing this, the Legislature, according to the showing of the priests themselves, is incorporating the Pope of Rome, in whom, as the head of the Church, the property is in reality vested, and who, if the principle is admitted at all, must have a right to exercise control over it.

Such is a brief sketch of the order of the Jesuits in former times: we subjoin a few items relative to the recent revival of the order in Canada. In 1841, the present Bishop of Montreal visited Europe, and succeeded in obtaining a number of Oblats, Jesuits in reality, but whose real character was concealed for a time; some of them were sent to take charge of Laprairie (the seigniory of which formerly belonged to the Jesuits), and others were the chief actors in the numerous jubilees and protracted meetings which were begun by the late Bishop of Nancy, and held throughout the Lower Province.

The name Jesuit soon began to be used in the French journals with much respect, and they had become so bold in 1842, that one of them, named Telmon, publicly burned above forty Bibles at Corbeau, a small village on the American side of the Lines. In January 1843, the order of the Jesuits was formally reestablished in Montreal, and a house of noviciate opened, which now contains, it is understood, about twenty novices. A Jesuit College is also to be built in this city, to which munificent donations have been contributed.

The whole number of Jesuits, including the Oblats, is supposed to exceed twenty-five. An attempt to incorporate this latter order was made this session, but failed, principally through the manly exposé of a Roman Catholic member of the Legislative Council, the Honourable Mr. De Boucherville.

But we would now pass from this subject to the extraordinary recommendation contained in the Report of the Commissioner of Crown Lands, Mr. Papineau, that the Indians of the Lower Province should be placed under the Jesuits; and the reason assigned by him, viz., their suceess among the Indians of Paraguay! Why not judge them by their success in Canada, where they had the whole field, ample toleration and boundless resources, and yet signally failed. Why go to Paraguay, when we can see the miserable fruits of Jesuitic labour at Caughnawaga and other Indian settlements in Canada. What,

it may be asked, have the enormous endowments, and even much praiseworthy zeal and suffering of the Jesuits effected? Nothing but the formation of a few settlements of half civilized, mentally degraded and impoverished Indians, whose numbers since the conquest have barely remained stationary. What could be expected from a system from which the life-giving power of the Gospel of Jesus is virtually excluded?

The following is the paragraph in Mr. Papineau's Report, above referred to. After recommending that the Province should grant the Indians an annuity in lieu of their lands; he further suggests that "a whole township should be reserved for each of these tribes, as near as possible to the place of their present abode, where, under certain regulations, they might settle. It appears to me that the only practical mode of bringing them to entire civilization, is by means of their religious instructors; and I see no religious body so able to carry on that philanthropic undertaking as the Jesuits, who had such signal success among the Paraguay Indians. If that view was adopted, I would be prepared to present a scheme to effect it, for your Excellency's consideration."

This scheme, we understand, he has incorporated in a Bill now before the Canadian Legislature; which gives the Governor in Council authority to set apart townships for the Indians, and regulate their temporal and spiritual affairs. With the present composition of political parties, there is little doubt the Jesuits would soon obtain their ends, were the Bill to pass.

Let all believers pray that the Lord may come to the help of this priest-ridden country, and over-rule the councils of darkness to the glory of His own name, and for the furtherance of the cause of the blessed Redeemer!

The French Canadian Missionary Society was established in 1839, under the direction of a Committee composed of different denominations in Montreal, for the purpose of evangelizing the French Canadians, numbering above half a million, and who are sunk in the darkness of Popery. Although naturally intelligent, the French Canadians are extremely ignorant:- hence this Society, in connexion with the direct preaching of the Gospel, secks the advancement of education (upon a scriptural basis) among them. In furtherance of the latter object, an Institute, to which a farm of 100 acres is attached, is now in course of erection at Pointe aux Trembles, near Montreal, where one hundred youths may be educated, and, at the same time, trained in the knowledge of agriculture, in which the French Canadians are miserably deficient. From among these youths, also, it is hoped, will be raised up colporteurs, schoolmasters, and other missionary labourers. Already this plan has been attended with encouraging success at the Belle Riviere Institute, commenced in June, 1844, which is now attended by twenty-six pupils, of whom seven have been received into Church fellowship.

held.

The Society has six permanent stations, besides other places where re Meetings are The missionaries (most of whom have been approved of by a Committee in Geneva, composed of Dr. Malan, Dr. Merle d'Aubigné, and others) consist of three ordained ministers, three teachers, and five colporteurs, making, with their wives, (who also labour in the work) seventeen persons. The number of converts at the different stations is thirtysix; and the whole number who have left the Church of Rome, about 120 souls.

The sum of 1,250l, is needed immediately,

a

-a sum more than the whole amount needed to complete this Protestant Institute. Shall the Committee have to record some similar act of munificence? In their appeal, they throw themselves upon the liberality of the Christian public, believing that there is no way in which the efforts of the Romish priesthood, or of the Jesuits, can be better counteracted, than through an institution like the present, from which a succession of young men may be sent out, fitted for Christian usefulness in an humble sphere, or trained up as teachers or missionary labourers to enlighten their fellow-countrymen.

DISCUSSION BETWEEN A JESUIT AND A
CANADIAN WOMAN.

The following statement was drawn up by

one of the missionaries of the French Canadian Missionary Society, from the young woman's own account of her conference with the Jesuit:

"Mrs. 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 teachin teaching of Romanism, and became very devout. The two first 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. D. was 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 towards 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

,

to the pale of the Romish Church, if they could prevail upon her to have an interview with one 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 Scriptures, that 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 those 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 error.

"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 of. Now, when we read his Word, it is just as is he spoke to us. Jesus says (Matt. xi. 25), "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." 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 speak in 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

"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 commends, 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.)"

THE JEWS AND CHRISTIANITY.

WITHIN these few years a great and highly commendable change has taken place in public opinion regarding the condition and claims of the Jews. In all the Reformed Churches of Europe and America a spirit of benevolence and love is now exerting its benign influence, and Christians have learned rightly to discern in the penal degradation and dispersion of Israel a manifest fulfilment of the prophetical word of God, and an incontrovertible proof of the fearful calamities that overtake nations, as well as individuals, who wilfully pervert or reject the lively oracles of Divine truth. Much is now doing in the Christian world to enlighten the minds of the Jews-much to convince them that their promised Messiah has, indeed, already come, and that they look in vain for another. Missionaries are almost everywhere engaged in the glorious work of gathering into the Christian fold the outcasts of Israel-they who have been for so long a time "an astonishment, a proverb, and a byword among all nations." But they are slow to understand the things that belong to their eternal peace. They have Moses and the Prophets, and to these they cling with something akin to superstition, rejecting and despising the knowledge and salvation of Him of whom Moses and the Prophets specially testify. They have Abraham for their father, and are filled with pride on account of their being the descendants of that venerable patriarch; forgetful that his faith and holiness will not be imputed to them, nor serve them instead of personal righteousness and belief in the Lamb slain from the foundation of the world.

to be noticed, though it will be difficult to | ascertain the reason of it. Nor shall we attempt it here, this not being the proper place for it.

"From the time that Jesus showed himself as the founder of a new covenant, he was called Christ (the Anointed) and his followers beheld in him a Deity under human covering. The Pharisees, however, thought it now their duty to persecute him, because his doctrines were, in their opinion, wholly opposed to the promises of the Prophets. They imagined, that by dissipating the idea of an expected great King, he was destroying all the hopes, wishes, prayers, and ceremonies connected therewith; that by extracting the moral doctrines, and rejecting all the other laws, he was making the reading of the Holy Scriptures superfluous or unnecessary; that he was degrading the value of the sacrifices, and of the Theocracy, as it had until then existed. In short, that he threatened an overthrow of the whole condition of things. That all Pharisees were not of the same opinion, may be concluded from the fact, that so many synagogues were open to him, and that so many congregations listened to him with pleasure. They did not see these important effects, and therefore the new teacher was no where persecuted except in Jerusalem and in his native town, but was regarded as any other Rabbi. Several Pharisees and members of the Sanhedrim only, wished his destruction, because he was most dangerous to them. They therefore put several questions to him concerning his relative position to the state, and, after some trouble, succeeded in having an accusation against him brought before Pilate. Still he could not be found guilty, and Pilate would at the utmost have condemned him to the scourge. But the Sanhedrim, well know ing that their already diminished authority (for they had no more the power to judge in cases of life and death) would be totally destroyed by any innovations in religion, clamoured for his execution; and the incensed populace brought it so far, that the accused was nailed to the cross under mockeries and derision. His disciples may not have been numerous enough openly to oppose this measure. By his death the Pharisees attained, however, but half their object. His followers spoke now so much the louder, and the more freely; and the Jews who adhered to the old law were hated by the followers of the new doctrine, on account of this murder; and afterwards they were frequently persecuted, notwithstanding the forgiveness granted them by Jesus. Besides, Christianity must have gained much in the eyes of every friend, by the voluntary death of its founder. To this came afterwards, the news of the resurrection, to convince the Christians still more of the truth of Christianity. But to the Jews, the new doctrine seemed therefore so much the more suspicious; those of the Jews who had already embraced some of the dogmas of Jesus, determined not to favour all the representations of his disciples. The Jews were therefore obliged to withdraw still further behind their barrier, when the new doctrine, formerly so like the old law, was assuming a form wholly opposed to the belief of the Jews.

"With their idea of God, even when purified of all that is material, they were obliged to reject the doctrine of the divinity of Jesus, of his Mission, Redemption, Resurrection. "For that reason, the rise of Christianity at first had little influence over the condition of the Jews. It soon even departed from its native country, and converted the heathens. It is only at a later period that we see Chris

daism. At that time, this occurrence was looked upon by the Jews merely as a striking event, but one that might happen every day; and they did not even connect it with the other events of the times.

"No one could at that time have foreseen what mighty revolutions of states, what innumerable changes in the culture of mankind, would one day be produced by the offspring of Judaism, and how many of their children would outlive the aged, suffering, powerless mother."

CROMWELL'S DEATH-BED.

(From Carlyle's Life of Cromwell.)

TRULY it is a great scene of World-history, this in old Whitehall; Oliver Cromwell drawing nigh to his end. The exit of Oliver Cromwell and of English Puritanism; a great light, going doing down amid the clouds of death. Like the setting of a great victorious summer sun, its course now finished. "So dies a hero," says Schiller, -" sight worthy to be worshipped!" He died, this hero Oliver, in resignation to God, as the brave have all done. "We could not be more desirous he should abide," says the pious Maidston, "than he was content and willing to be gone."

Oliver, we find, spoke much of "the Covenants;" which, indeed, are the grand axis of all, in that Puritan universe of his. Two Covenants; one of Works, with fearful judgment for our short-comings therein; one of Grace and unspeakable mercy; gracious Engagements, "Covenants," which the eternal God has vouchsafed to make with his feeble creature man. Two; and by Christ's death they have become one; there, for Oliver, is the Divine solution of this our Mystery of Life. "They were Two," he was heard ejaculating; "Two, but put into One before the Foundation of the World!" And, again, "It is holy and true! It is holy and true! It is holy and true! Who made it holy and true? The Mediator of the Covenant." And, again, "The Covenant is but One. Faith in the Covenant is my only support. And if I believe not, He abides faithful." When his children and wife stood weeping round him, he said, "Love not this world. I say unto you, it is not good that you should love this world! No. Children, live like Christians. I leave you the Covenant to feed upon!" Yea, my brave one; even so! The Covenant, and eternal soul of Covenants, remain sure to all the faithful, deeper than the Foundations of this world; earlier than they, and more lasting than they!

Look also at the following; dark hues and bright; immortal light-beams struggling amid the black vapours of death. Look; and conceive a great sacred scene; the sacredest this world sees: and think of it, do not speak of it, in these mean days, which have no sacred word. "Is there none that says, who will deliver me from the peril?" moaned he once. Many hearts are praying, O wearied one! Man can do nothing," rejoins he;" God can do what He will." Another time, again thinking of the Covenant, "Is there none that will come and praise God, whose mercies endure for ever?"

Here also are ejaculations caught up at intervals, undated, in those final days: "Lord, Thou knowest if I do desire to live, it is to show forth Thy praise, and declare Thy works!" Once he was heard saying: " It is a fearful thing to fall into the hands of the living God!" Thrice over he said this, looking into the eternal kingdoms. But again, "All

Lanity having any effect on the form of Ju- I the promises of God are in Him! yes, and in

a

Him amen; to the glory of God by us, by us in Jesus." "The Lord hath filled me with as much assurance of His pardon, and His love, as my soul can hold." "I think I am the poorest wretch that lives: but I love God; or rather, am beloved of God." "I am a conqueror, and more than conqueror, through Christ that strengtheneth me!" Thursday night, the writer of our old Pamphlet was himself on attendance on his Highness, and has preserved a trait or two, with which let us hasten to conclude. To-morrow is September Third, always kept as a thanksgiving day, since the victories of Dunbar and Worcester. Maidston heard the wearied one, "that very night before the Lord took him to his everlasting rest," thus with oppressed voice speaking: "Truly God is good; indeed He is; He will not." then his speech failed him, but as I apprehended, it was, "He will not leave me." This saying, "God is good," he frequently used all along, and would speak it with much cheerfulness and fervour of spirit in the midst of his pains. Again he said, "I would be willing to live to be farther serviceable to God and His people: but my work is done. Yet God will be with his people. When the morrow's Sun rose, Oliver was speechless; between three and four in the afternoon, he lay dead. Friday, 3d September 1658. "The consternation and astonishment of all people," writes Fauconberg, "are inexpressible; their hearts seem as if sunk within them. My poor wife, -I know not what on earth to do with her. When seemingly quieted, she burst out again into a passion that tears her very heart in pieces." Hush, poor weeping Mary! Here is a Life-battle right nobly done. Seest thou not,

The storm is changed into a calm,
At His command and will;
So that the waves which raged before
Now quiet are and still!

Then are they glad, because at rest,
And quiet now they be:

So to the haven he them brings,

Which they desired to see.

"Blessed are the dead that die in the Lord;" blessed are the valiant that have lived in the Lord. " Amen, saith the Spirit," -Amen. "They rest from their labours, and their works do follow them."

O'CONNELL'S OPINION ON THE IRISH CHURCH,

AND THE ENDOWMENT OF POPERY.

THERE are three plans of dealing with the Church question; first, the appropriation clause, by which, after leaving sufficient of the temporalities to supply the spiritual wants of the Protestants, they propose to devote the considerable surplus which would remain to purposes of general education and charity. That plan is disapproved of by many; and I don't like it myself. It It is neither one thing They They then propose to pay the Catholic clergy. That I am against. (Loud cheers.) I never will consent to that. If any such measure be attempted, a shout of execration will be commenced in this hall, and will go over Ireland. We are satisfied with our clergy as they are we are able and willing to support them, and never will consent to their connexion with the State. (Cheers.) The third plan proposed is, to take the temporalities from all, and let each sect or Church pay its own clergy. If the Protestants are content with that plan, so am I. (Laughter.) If the Ministry cannot succeed in settling this question as to the Church, they should be cautious how they proceed. I would recommend them to begin by passing measures to better the condition of the Irish people. Speech at Conciliation Hall, July 13, 1846.