No 75.

NOVEMBER 9, 1833.

DR. FLETCHER'S MEETING HOUSE

Is an object of the deepest interest with thousands in the east of our metropolis. Blessings unnumbered, and those "which accompany salvation," have been imparted to many by means of the faithful preaching of the gospel in that place, from its erection down to the present time, and the charity and Sunday schools, connected with that congregation, have been the means of training many thousands in the ways of scriptural knowledge and Christian holiness. Every institution formed to promote the present and eternal interests of man, both at home and abroad, finds, in the large congregation attending Dr. Fletcher's ministry, generous supporters. In referring to the last Report of the London Missionary Society, we find 2121. 3s. 10d, as their contribution for the year ending March 1833, and we have reason to believe that others have shared the same proportion of liberality. We have pleasure therefore in giving a place to the following historical sketch of the cause of Christ at Stepney, drawn up by a gentleman of that congregation.

"The earliest records of the Christian Society meeting at Stepney, are dated 1644, at which time the VOL. II.

Rev. Mr. Greenhill was incumbent of the parish church. The Society, it is understood, was first instituted by Henry Burton, an eminent sufferer in the days of Archbishop Laud, and who had formed a church after the Independent plan, in Friday Street, in the city. The church, according to tradition, met near a place called "the Walnut Tree," after the passing of the act of uniformity, in 1662. In 1668, Mr. Matthew Mead was chosen assistant to Mr. Greenhill, and after his death, which took place September 27, 1671, Mr. Mead was chosen pastor, and ordained, December 14, 1671, by Dr. Owen, Mr. Caryl, Mr. Griffiths, and Mr. Collings. On the 10th of May, 1674, the foundation of the meeting-house was laid, and opened for worship the 13th of September following. During the persecution, Mr. Mead fled to Holland, and preached at Utrecht, where he gained the respect and esteem of the government, and, as a token of their regard, the States. General presented the four large pillars which support the roof of the edifice. So little confidence was placed in "the Indulgence," grant by Charles, that the building was so formed as to be easily converted into dwelling-houses. But the Lord determined that the waves. of persecution should be stayed, and "go no farther."

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In 1675, Mr. Mead commenced the May-day lecture to young people, which has been continued to the present time, and which the Lord has rendered so eminently useful during the ministrations of successive pastors. In the memorable year 1688, the galleries were erected, and "the pews set up." October 16, 1669, Mr. Mead died, and was interred near the south-west door of Stepney church. The tomb is still kept in repair by the members of the church. His funeral sermon was preached by the Rev. John Howe, and is contained in his works. Mr. Symmonds had been chosen assistant to Mr. Mead in 1698, and officiated till 1700, when the Rev. John Galpine was chosen pastor. The ordination was conducted by Dr. Chauncey, Dr. Singleton, and Mr. Nesbitt, on February 6, 1700. Mr. Symmonds continued as assistant till 1704, when he was succeeded by Mr. Thomas Bradbury, who continued till his removal to the church at Fetter Lane, and afterwards at New Court, Carey Street. In 1708, Mr. Shollet was chosen assistant. On the death of Mr. Galpine, Nov. 24, 1712, the Rev. Thomas Mitchell was chosen pastor. And, by the records of the church, it appeared that none but "the brethren" voted. Messrs. Clarke, Ridgeley, and Nesbitt officiated at the ordination of Mr. M., September 24, 1713. Mr. John Hubbard was appointed assistant on the resignation of Mr. Shollett, December 4, 1718, and pastor, on the death of Mr. Mitchell, January 9, 1720, whose funeral sermon was preached by the Rev. Matthew Clarke, from Acts xiii, 36. At the ordination of Mr. Hubbard, Messrs. Nesbitt, Ridgeley, Bragge, and Bradbury, engaged. Mr. Hubbard was one of the tutors of the Mile End Academy, held at Grove House. He died July 13, 1743, and the funeral sermon was preached by Dr. Guyse. The church and congregation appear at this time to have been much reduced in numbers, but upon the appointment of Mr. Samuel Brewer as pastor, on June 8, 1746 (he was ordained, October 23, 1746, by Dr. Marriot, Dr. Guyse, Messrs. Jennings, Hall, and Andrews), the cause again revived, and continued to flourish for fifty years, during which he laboured here. He preached his fiftieth May-day sermon in 1796, and died on the 11th of the following month. Mr. George Ford, who had been his assistant from August, 1793, and was appointed as co-pastor and successor in October, 1794, preached the funeral sermon. During the ministry of Mr. Brewer, several important institutions were formed and endowed by the liberality of the church and congregation. Among these are the almshouses for aged members of the church; the charity schools for clothing and educating one hundred poor children, &c. &c. Mr. Ford continued to labour among an affectionate people till April 4, 1821, when he was suddenly removed from his labours on earth to his rest in heaven. He preached on the Sabbath preceding his death, in the morning, from Rom. viii, 18, and in the afternoon, from Isa. xlv, 25. His ordination service was conducted, September 14, 1796, by Mr. Knight, Dr. Fisher, Mr. Kello, Mr. Clayton, and Mr. Towle. His funeral sermon was preached by Dr. Collyer, from Psalm xl, 9, 10. The remains of the two last-mentioned pastors were interred in the meeting burialground, adjoining the alms-houses.

"The church presented an invitation to the Rev. J. Fletcher, D. D. of Blackburn, September 6, 1821, to accept the office of pastor among them, which was declined. The invitation was renewed, July 8, 1822, and accepted, and Mr. F. commenced his stated labours on the second Sabbath in January, 1823. The public recognition took place February 19, 1823, when the Rev. Dr. J. P. Smith, Dr. Winter, Mr. Burder, sen., and Dr. H. F. Burder, engaged in the service. 'The hand of the Lord' has been most strikingly manifested in

this appointment, by signs following.' Many an aged disciple, while he recollects the fervour and piety of a Brewer and a Ford, is constrained to exclaim, 'What hath God wrought!' when he views the greatly extended church and the overflowing congregations, as well as the enlarged and efficient institutions formed for the welfare of Zion at home and abroad. It is the earnest and sincere desire of the compiler of this article, that this prosperity may continue and extend until it shall be no longer necessary for any to say to his neighbour, Know the Lord,' but when all shall know him, from the least unto the greatest."

SCRIPTURE BIOGRAPHY.

ABRAHAM.

The Sojourning of Abraham.

WITH almighty Providence for his guide, and the word of the LORD for his consolation, Abraham obeyed the Divine command, and came into the land of Canaan. But the actual enjoyment of it as his own territory, was not granted to him in person. Stephen the Deacon, in his memorable defence before the Jewish Sanhedrim, remarks, that "God gave him none inheritance in it. no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child." Acts vii, 5. The patriarch, therefore, lived by faith, relying on the immutable truth of a covenant-keeping God. According to the statement of the apostle, "By faith Abraham sojourned in the land of promise, as in a strange country, dwelling in tabernacles." Heb. xi, 9.

Having entered Canaan, Abram passed the land unto Sichem, unto the plain of Moreh. "And the LORD appeared unto Abram, and said, Unto thy seed will I give this land." Gen. xii. 6. The Canaanite was then in the land but although he could find no city or house to dwell in, blessed with the gracious presence of God, and sensible of the value of that unspeakable privilege, "he pitched his tent" in Sichem, and there "he builded an altar unto the LORD."

It is abundantly manifest, that the sacred and delightful power of religion can be cherished and maintained only by the appointed means of grace, and no good can be reasonably expected in our changing circumstances of life, unless we seek the Divine blessing and direction, setting up "an altar to the LORD," after the example of the patriarch, wherever we fix our habitation.

Abram continued but a short period in the vicinity of Sichem. "And he removed thence unto a mountain on the east of Bethel; and there he builded an altar unto the LORD, and called upon the name of the LORD." Again removing, "Abram journeyed, going on still toward the south;' "the rich benediction of Heaven largely resting upon him.

But the greatest favourite of Heaven is not exempt from the ordinary calamities of the present life: he suffers in common with others. "There was a grievous famine in the land," and Abram experienced a measure of its evils. Impelled by necessity, he seeks an asylum in the neighbouring fertile country: "and Abram went down into Egypt to sojourn there." But on entering that kingdom with a large household in his retinue, he was aware that much inquiry would be made respecting such a body of foreigners; and the fears of Abram were many and distressing, respecting the safety and honour of his beloved wife. Sarah was, at this time, about sixty-five years of age, appearing, probably, very beautiful in the bloom of life; and coming from a

country a thousand miles north, she was much fairer than the tawny Egyptians. Cherishing affectionate solicitude for his endeared partner, he forgot the everpresent and omnipotent care of their covenant God, and adopted an expedient for his own safety, as imprudent in itself, as it was unworthy of his general character. His criminal policy was virtually to deny the fact of their marriage! And by his recommendation, Sarai acquiesced in this culpable dissimulation! "And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive. Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee." Gen. xii, 11-13.

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What a lamentable spectacle do we here behold in the "father of the faithful!" How exceedingly is he fallen! He appears to have totally lost sight of God; to have forgotten his gracious promise, and to have made shipwreck of his own faith. "And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. The princes also of Pharaoh commended her before Pharaoh and the woman was taken into Pharaoh's house." Ver. 14, 15.

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The deceitfulness and hardening nature of sin are impressively evident in this whole transaction. seems difficult to perceive, how an affectionate husband could be induced, in this manner, to surrender a beloved wife sacrificing, not only his honour as a man of piety, but his tender sensibilities as a husband. But it is probable that Abram retired to Egypt without consulting the will of God; and he was therefore permitted to fail in his faith, to lose his confidence, and to fall into sin, by trusting to his own wisdom and prudence. Sarai also must have fallen exceedingly, to be silent when separated from her husband; and though Pharaoh "entreated Abram well for her sake," and sent valuable presents to him, as the brother of Sarai, it must have been a poor consolation to him for so grievous a loss. But the God of Abram watched over his dejected servant, and preserved the honour of his wife, rebuking the monarch for her sake. "And the LORD plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife." Ver. 17.

To ascertain the cause of their extraordinary sufferings, the priests and magicians were consulted; and they were led to declare, that it was on account of the king taking the wife of another man, a servant of the Most High God. Idolatry prevailed in Egypt, but the rites of hospitality were still held sacred; and the king, shocked at the decision of the priests, "called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife? Why saidst thou she is my sister? So I might have taken her to me to wife: now therefore, behold thy wife, take her, and go thy way. And Pharaoh commanded his men concerning him; and they sent him away, and his wife, and all that he had." Ver. 18-20.

We are constrained to admire the upright conduct of Pharaoh. His remonstrance was at once dignified, appropriate, and piercing; and "the prophet of the Lord" must have been deeply affected with a penetrating sense of shame, on being reproved thus by an idolatrous heathen. Conscious of wrong, yet grateful to the generous monarch for his noble behaviour, Abram was silent and departed!

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The Divine blessing removed the famine, and by his command, plenty immediately succeeded. And Abram went up out of Egypt, he, and his wife, and all

that he had, and Lot with him, into the south. And Abram was very rich in cattle, in silver, and in gold. And he went on his journey from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai, unto the place of the altar, which he had made there at the first." Gen. xiii, 1-4.

As Abram measured back his steps to Bethel, repenting of his prevarication, his mind was renewed by the Spirit of grace to its former state of spiritual health and vigour. He recollected the merciful tokens of the Divine favour which he had there enjoyed, and delighted to reflect upon the manifestations of God's loving-kindness, which he had experienced in former days. Beholding the consecrated spot, on which his altar had been erected, he would feel shame for his backslidings, and be resolved, in the strength of God, to honour his profession by unlimited confidence in the Divine care. He settled again near Bethel; " and there Abram called on the name of the LORD." Ver. 4. How amiable does the venerable patriarch now appear! Surrounded by his numerous household, he officiates as priest of the Most High God, teaching by his act of sacrifice, the only way of access to the throne of mercy, through the blood of atonement, proclaiming the infinite perfections of Jehovah, and rendering to him solemn thanks for delivering and preserving mercies.

The household of Lot seems to have been nearly equal to that of Abram, "and the land was not able to bear them, that they might dwell together: for their substance was very great, so that they could not dwell together." Ver. 6. Frequent strifes also arose between their herdsmen; by which the benevolent mind of Abram was sincerely grieved. On his proposition, therefore, they separated, after dwelling together from their infancy, about fourscore years. Lot chose the fertile plain of Jordan; and, the LORD having again renewed his promise to Abram, he removed his tent, and came and dwelt in the plain of Mamre which is in Hebron, and built there an altar to the LORD.” Ver. 18.

Excepting a short period, in which he sojourned in the neighbouring country of the Philistines, Abram appears to have dwelt in the country of Mamre the whole remainder of his life, which, during the long course of more than ninety years, must have embraced many important events. Among those occurrences must be reckoned the invasion of the adjoining country by five confederate kings, and his temporary residence in Gerar. The former of these events will be considered in the following chapter, the latter shall be briefly noticed in this place.

After contemplating pious Abraham in Mamre, walking with God before all his house, every Christian reader must be truly distressed with what the inspired writer records of him in the land of the Philistines. "And Abraham journeyed thence toward the south country, and dwelt between Kadesh and Shur, and sojourned in Gerar. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah." Gen. xx, 1, 2. But God came to Abimelech in a dream by night," and by his merciful interposition, the honour of Sarah was again preserved. Abraham apologized to the king for his dissimulation, and by prayer, God was intreated to pardon and bless both Abimelech and Abraham. But how seriously humiliating to find Abraham and Sarah a second time in circumstances of criminal weakness and duplicity! Especially was their conduct guilty, after having received such signal mercies from the LORD, the names of both having been changed, and a son having been promised to Abraham by Sarah! What an affecting view does it present of the infirmity

of human nature! May we be more sensible of our need of the special grace of Christ, and every one be more earnestly imploring, in the language of the Psalmist, "Uphold me according to thy word, that I may live; and let me not be ashamed of my hope." Psalm exix, 116.

A DESCRIPTIVE ACCOUNT OF BRITISH

INDIA.

Or all the countries on the Asiatic continent, India has, from the earliest ages, excited the greatest interest. The exploits of conquerors who made it the object of their expeditions, as also its splendid productions both of nature and art, procured for it a great name in the remotest eras of antiquity.

It has ever been imaged by the western world, as adorned with all that is splendid and gorgeous, glittering as it were with gold and gems, and profuse of fragrant and delicious odours. Though there be in this something romantic and illusory, still India forms unquestionably one of the most remarkable regions of the globe. The varied grandeur of its scenery, with the rich and copious productions of its soil, are not equalled in any other country.

It is also extremely probable that it was, if not the first, at least one of the earliest seats of civilization, and all the improvements of social life.

The great interest which India itself thus excites, must be greatly increased by the fact of its having so completely been rendered a province of our empire. This connection is peculiarly strengthened by the great number of our countrymen who are constantly going out to administer its affairs. We thereby form closer personal ties with our eastern settlements, than with the different counties of England itself.

On its

India has very grand natural boundaries. northern frontier are the Himmaleh mountains, of an equal height at least to any others on the globe; the western and eastern limits are the lower course of two great rivers, the Indus and the Brahmapoutra. The southern boundary is a very extensive peninsula surrounded by the ocean. India thus defined, extends something above 1,800 miles from north to south, and at its greatest breadth nearly 1,500 miles; it is, as it were, an epitome of the whole earth: it has regions beneath the brightest rays of a tropical sun, and others, than which the depths of the polar world are not more dreary. We do not in India, as in Africa or Europe, sce nature under one uniform aspect, we have to trace her gradual yet rapid transitions, between the most opposite extremes.

The main body, as it were, of India, the chief scene of her matchless fertility, and the seat of her great empires, is composed of a plain extending along its entire breadth, between the Brahmapoutra and the Indus, and reaching across from the great chain of mountains to the high table land of the south. With the exception perhaps of China, it may be considered the finest and most fertile on the face of the earth; the whole of its immense surface, with but one exception, forms one continued level of unvaried richness, over which majestic rivers diffuse their sea-like expanse. The province of Bengal is not diversified with a rock or a hillock; the Ganges rolls through it, and in the rainy season covers a great extent of land with its fertilizing inundation. From this rich, well-watered soil, the sun calls forth an almost unrivalled power of vegetation, and makes it one entire field of waving grain. Its staples consist of solid, useful articles, rice, the eastern staff of life, sugar, opium, indigo, and in the drier tracts, cotton. North of the Ganges, the pro

vinces of Oude, sloping up to the mountains, enjoy a more cool and salubrious climate; here the Ganges is succeeded by the Junna; to the south of the Jumna, the surface is broken by eminences, while insulated perpendicular rocks for those almost impregnable hill forts, so much celebrated in Indian history.

To complete the survey of the great Indian plain, there only remains to be described a feature dissimilar to the rest. Immediately west of the Jumna is a desert region, about 600 miles long and 300 broad, presenting a similar aspect to the most dreary tracts of Arabia and Africa; according to the observations of a recent traveller, it consists of sand hills interspersed with coarse grass and stunted prickly shrubs. At wide intervals are clusters of mud huts, while on more smooth and level parts the traveller is tantalized by the phenomenon of the mirage, producing the appearance of immense lakes that even reflect the surrounding objects.

North of this great plain towers the mountain region of the Himmaleh, with summits wrapped in perpetual snow. At the foot of these mountains is an immense swamp, the pestilential vapours exhaling from which make it, at certain seasons, the region of death. On ascending from this dark pestilential place, a more pleasing scene opens to the view. The path lies through smiling and fruitful valleys, overhung by romantic steeps covered with the noblest forests. The views in the foreground of cultured vales, hills behind crowned with natural plantations, and in the distance the snowclad pinnacles of the mountains, form a combination of the most sublime and enchanting scenery. The Himmaleh, as it ascends higher, assumes a much bolder aspect; the lofty ridge and the dashing torrent resemble our own Highlands, while steep sides, sometimes wooded, sometimes only naked rocks, form dark chasms and ravines, at the bottom of which there is barely room for the torrent to force a way. So generally irregular is the surface of this territory, that it is supposed, in the whole extent of country surrounding Serinagur, there could not have been found another spot whereon to have erected that small city. At Nahn the traveller mounts through the principal street by a stair cut in the rock. The streets and houses of Rampore rise in tiers above each other, while the river foams and dashes beneath, and awful crags and precipices overhang it from above. But notwithstanding the gloomy and uninviting aspect of these mountain scenes, there are a few places where they open out into cultivated plains of considerable extent. The most extensive of these is the kingdom of Cashmere, which, beyond any other spot on earth, seems to merit the appellation of a terrestial paradise. In the distance, amid perpetual snows, is seen the central mass of this enormous chain of mountains; it has been estimated to be more than a thousand miles in length, and about eighty in breadth, forming one continued desert of precipices, rocks, and ice. Yet through all these mighty obstructions the daring industry of man has contrived to form passes, narrow indeed as well as fearful and perilous, but by means of which Thibet and India find it possible to exchange their respective commodities. Rude staircases are constructed along the precipices, while in other parts the road is made of branches of trees and earth, suspended at an awful height, and shaking beneath the tread of the passenger.

The Deccan, or southern peninsula, which alone remains to be described, presents none of those singular features distinguishing the greater central plain, and its northern boundary. Hills of moderate elevation diversify its surface, and its scenery is beautiful and picturesque; the greater part is cultivated, though it has a large portion of jungle, rock, and sandy waste.

India, in the view of the ancients, appeared an almost

inaccessible region, its extensive seas were nearly impassable by infant navigation. Yet its wealth and populousness rendered it the object of ambition. Its fabrics, the most beautiful productions of human art, were sought after eagerly; and the manners of its people, and the maxims of its sages, strongly excited philosophical inquiry.

For these reasons, India, from the moment its existence was known, held a great and conspicuous name. No statement is made in the sacred volume, from which we can conclude that the Jews had any knowledge of India; the river Euphrates and its territory, they described as the ends of the earth: yet we cannot but believe that the spices and precious cloth, formed part of the Indian trade.

Of the several expeditions to subjugate this country, that of Alexander the Macedonian gives us the most ample information, for one of his greatest qualities was an ardent thirst for knowledge, and especially for geographical discovery. He is said to have first discovered the phenomena of the tides; in descending a river his troops were alarmed by the waters receding and leaving their ships on dry land, the rising however of the stream allayed their fears, and confirmed the discovery. But it was not till the year 1498, that India was known to Europe; a Portuguese monarch, fired with the discoveries of Columbus, equipped a fleet to explore the Eastern world; and the way having been opened, other European nations followed up the enterprise.

COMMUNION WITH GOD.

(From the Diary of a departed Christian.) How many especial seasons have I been favoured with, in which the very light of heaven has shone into my soul! When realizing the promises of God, through faith in Christ Jesus, I have felt the inward testimony of God's love, and an assurance that my iniquities were all forgiven, when, by the Spirit's teaching, the Scripture has appeared all light, and an evidence far above all merely outward demonstrations has pervaded my spirit, of the blessedness of God's revelation, and the certainty of all its promises. When by faith I could say, I know that my Redeemer liveth; I feel that the everlasting God is my Father, and will be with me in life, and support me in death, and be my portion for ever. That the blessed Spirit is with my spirit, to teach me and guide me into truth, and with his gentle but powerful influence to lead me upwards to God, to purify my heart, and to enable me through grace to bring forth his fruits in my life. Oh! blessed seasons! Oh! most desirable visits of love! What can earth offer to be named in the comparison! How utterly, how unspeakably insignificant are all things earthly in the contrast! But it is not always thus in my experience.

How often, alas! has all been dark and dreary within. No comfort in the soul; no going forth of the affections towards God! Temptations besetting the mind, and the flesh prevalent over the spirit. The Sun of Righteousness hidden behind a cloud, and the sweet influence of the Spirit not found moving over the mind. But anon, perhaps in a moment, the whole darkness seems to remove, and light and love spring up together, and I wonder at the folly which could have prevented me from the enjoyment of that blessed presence which God bestows. I despise the miserable thoughts of him, which kept my soul away from that source of blessedness, which could tempt me for a moment to doubt either his revelation or his love; and again faith springs up on the wings of love; and in the enjoyment of this blessed state, the soul can exclaim with truth, It is the very foretaste of heaven!

As I know from my own experience, from the word of my God, and the statements of other Christians, that we shall and do fluctuate in either a greater or less degree while here below, in our feelings and enjoyments,-I have written this, that by the goodness of God I may turn to it under such changes, not considering them as any strange thing happening, but earnestly praying more and more to be keeping the eye of faith more intensely fixed on Christ the great object of faith, and growing up more and more into his likeness, until by his mercy I shall come to the fulness of the stature of a man in him. P. N.

THE STATE OF BRITISH SAILORS ABROAD. "The state of British sailors abroad," says the Rev. Mr. Croggon, a Wesleyan missionary at Zante, "is awful beyond description." The British and Foreign Sailors' Society are surely aware of this; and we trust that the servants of Christ of all denominations in the country will render that institution efficient aid. British commerce, influence, and honour, are deeply involved in the character of our sailors. But how much more so British religion! Our missionaries are sent forth to almost every shore; but instead of their instructions being recommended by the purity of life exhibited by our sailors, who for commercial and other purposes visit those shores, their habits of life have the most pernicious influence upon pagan foreigners! Surely every thing which can be done, ought to be effected for our sailors in British ports, and every ship ought to be furnished with religious books and tracts. Mr. Croggon says in his letter to which we have referred, "I am happy to say, my Sunday morning congregation is much increased lately: when the weather permits many come from the port as well as the town, so that the room is filled with attentive hearers: the masters of vessels also frequently come with some of their crew, but the state of British sailors abroad, is awful beyond description. It grieves me to the heart, to behold them so given up to intoxication; but frequently a serious soul finds his way to the house of prayer, and in a foreign land, how profitable to wait upon God!"

REVIVAL OF THE ORDER OF THE JESUITS. POPERY is founded upon human impositions, having no basis for its peculiar doctrines and ceremonies in the testimony of the Holy Scriptures. Jesuitism is the perfection of popish priestcraft: but as it had proceeded in its career of iniquity until it had become dreadful in its aspect and operations, even to the popedom itself, its extinction was pronounced in 1773, by a bull of Pope Clement XIV.

Since the restoration of the monarchy in France, the order of the Jesuits has been revived; and in 1833, at the breaking up of the Jesuit establishment at Montrouge, among their archives was found the following statement respecting the society. The government is divided into 5 assistances, which comprehend 39 provinces, 24 professed houses, 669 colleges, 61 noviciates, 176 seminaries, 335 residences, 223 missions, 22,787 Jesuits, of whom 11,010 are priests. In England, 19 noviciates, 299 Jesuits, 28 priests.

Many entertain the idea that their power increases in England; and this opinion is probably correct. It is also said that multitudes of Jesuits are being trained on the continent, by whom our country will soon be overspread. We are confident that Jesuitism cannot prevail in the clear light of the word of God: let our pastors, therefore, be more diligent, imparting sound scriptural knowledge, and ecclesiastical history, especially to our youth.