acquire a sudden and prodigious growth, and to be able to consume the Universe." "S'ils ne les brûlent pas, ce n'est pas leur faute: qu' on leur donne carte blanche, l'on verra beau jeu: qu'on leur permettre demain d'etablir l'Inquisition partout où elle n'est pas; dans deux mois les buchers seront allumés aux quatre coins de l'Europe. Le germe de la cruauté et de la fureur n'en existe pas moins dans leur âme, quoiqu'il n'y paroisse pas: il ne leur manque qu' une entière liberté pour que ce germe se dévelope; pour qu' il prenne un accroissement subit et prodigieux; pour qu'il devienne capable d'embrâser tout l'Univers."

"The threats of intolerance," says a French newspaper of yesterday, "burst forth from every side: ""Les menaces d'intolerance s'éclatent de toutes parts;" and another public writer of the day gives the following picture of the actual state of Jesuitism in his country: "A society formally proscribed by our laws, shows itself in full day, and no longer disguises even its name. It is tolerated, welcomed, and obeyed, by those

in power; its influence penetrates every where, governs every thing, and corrupts every thing. It procures the establishment of frightful laws, it threatens the liberty of worship, by refusing ministers to Reformed congregations, and schoolmasters for Protestant children; it wheedles, it blusters, it fondles, it accuses, it places or displaces, it punishes and rewards; it makes use, in a word, at this very moment, and with ostentation, of the blind patronage of authority, to insinuate and grandify itself, and soon it will audaciously take the place of that power of which it now makes use!"-" Une société formellement proscrite par nos lois se montre à découvert, et ne déguise même plus son nom; elle est tolérée, accueillie, obéie par l'autorité; son influence pénétre partout, domine sur tout, corrompt tout; elle obtient des lois terribles, elle alarme la liberté des cultes, en faisant refuser des pasteurs à des communes Réformées, des maîtres d'écoles pour l'instruction des enfans non Catholiques; elle caresse et dénonce, elle place et destitue, elle punit et récompense; elle s'aide enfin momentanément, et avec un certain patelinage, d'un pouvoir aveugle, pour

.

s'insinuer, grandir, et bientôt se mettre auda ciousement à la place de ce pouvoir!"

And what inference can you now, with fair'ness, draw, if not, that Roman Catholicism, lowermost or uppermost, yesterday and to-day, in all circumstances, is the same? The only mystery is this, that any person of common 'knowledge should expect any thing else! What is altered? Has the Church of Rome abandoned or modified its tenets? I have heard indeed, something about a union between the Churches of Rome and England; but the union, as far as I have been able to discover, is always to be brought about by concessions upon the part of the latter, and by none at all upon the part of the former. In point of fact, however, has the Church of Rome abandoned or modified its tenets? It glories in its uncompromising uniformity. But have the Roman Catholics abandoned their Church, have they rejected the faith taught them by their priests? Are their priests discarded, and have their flocks set up for themselves? Nothing of all this is pre

tended! Have the Roman Catholics, then, changed their temper, their piety, their charity, or even their mixed worldly and religious zeal for the aggrandisement of their body? Have they ceased to desire the salvation of mankind? Have they come to the belief that salvation may be other than of their Church? Have they even resolved upon the admission of Heretics, and of us English Heretics specifically, to the name and pretensions of Christians?

Nothing, again, of all this, is asserted. Well, then, have men altered? Is human nature altered? Are not the same ends pursued by the same means as heretofore? Is not the man, born yesterday, the same description of animal with the man born a thousand years ago?

Animally, he is, reply, at last, the philosophers of the nineteenth century! But education! glorious education! the enlightenment, the liberalism, the amazing refinement and improvement of the nineteenth century! The idle dream, that the human character is changed,

because some petty superficial differences are produced by differences of education, discloses itself upon every side. Sir George Rose, one of our Evangelicals, but not a voter for Sir Francis Burdett's Roman Catholic Relief Bill, is scandalised that the people, of all ranks, enjoy themselves, upon Sundays, in Hyde Park; but the correspondent of a daily paper, who justly reproves so much wretched Puritanism, has not escaped the error of extolling, with the customary extravagance, these enlightened days:

"It is with regret," he observes, “I see men, like Sir George Rose, lending themselves to such wild and ridiculous notions: it might have done some centuries past; but the age of cant and superstition is fast receding;-reason will prevail, in spite of the efforts to prevent it!"

"Cant" is probably not the proper term to be applied to the "superstition" of Sir George. "Cant" is the hypocritical expression of attachment to sentiments of virtue or of religion which the speaker does not entertain; but, as to the influence of " cant," or of any other