power which the people are taught to regard as infallible, make their participation in treason a deeper crime, and demand that from their ranks should be chosen the parties that must suffer, for an example and terror to others. And now that it is proposed to endow the Roman Catholic priests of Ireland, we wish to know the character of the men to whom the premier would give our money.

What are their claims to a pension from the state? Are they to be subsidized as the only means of preventing them from hatching rebellion? What is this but a premium on treason, giving to men who plot and fight against the government, the same rewards that are bestowed on those who shed their blood in its defence? It needs not the unveiling of the priests' complicity in the late disturbances, to rouse the people of Great Britain against the proposed endowment; yet, for the sake of showing the proposal in its true colours, we should like that these suppressed papers were brought to the light of day.

REVOLT IN AUSTRIA.

THE heavings of the political earthquake on the continent of Europe have not yet subsided. The Imperial Government of Austria had contrived, by timely concessions, to arrest within its dominions the spirit of revolution, raised by the affair of Paris in February last; but it seems to have repented the Emperor that he yielded so soon on that occasion to the demands of his people. He had begun, within the last few weeks, to take measures for resiling from his concession to the people of Hungary, to whom, in March, he had granted something like a popular constitution. The Hungarians showing themselves unwilling to resign the liberty wrung from the government so short a time before, certain troops of the Emperor were directed to march from Vienna to support his authority in Hungary. Learning the object of the expedition, they manifested great reluctance to leave the capital; and having concerted with the National Guard, who promised to co-operate with them in refusing to march, the result was open mutiny against the Imperial command. Hitherto (October 20), the intelligence is favourable to the popular cause. The insurrectionists are in possession of the city. The Minister of War has been slain by the populace in circumstances of savage atrocity. The Emperor has taken flight, and has sent back to Vienna despatches, obviously implying that he has no design to govern the Empire on constitutional principles, and intends to bring what military forces he can against the Viennese. Already he has let loose against them an army of half savages from the province of Croa

tia; and as the Hungarians are in the field on the side of constitutional liberty, there is every human probability that the dispute will not be settled without extensive carnage. It is well known that the Jesuits have been paramount in the counsels of Austria for many years back; and considering that their exposure and discomfiture in other courts make the present crisis their last throw in the game of politics, so far at least as concerns the highest stakes, we may expect a desperate struggle ere they will renounce. The duplicity of the imbecile Emperor partakes so strongly of Jesuit craft and profligacy, that only the most obstinate blindness can fail to see the influence of this order in the unblushing attempt to rob the people of rights guaranteed them by solemn engagement. How the contest will terminate, it is impossible, as yet, to foretel with any show of probability; but it is not difficult to foresee that the interests of truth and liberty throughout Europe are deeply concerned in the issue. There is danger lest, by the repetition of such acts of lawless barbarity as they perpetrated in the case of the Imperial Minister, the people afford some pretext for a league with the Russian autocrat, which might plunge Europe in a general war. But if, by combining moderation with firmness, they shall succeed in establishing constitutional liberty in Austria, whether under the present Emperor, or-in case of his abdication-under a more practicable monarch, the stronghold of Jesuitism may be said to be overcome; and then, though many a stiff battle might remain to be fought, it would be on such a level as should make the victory of truth appear, even in the view of the least sanguine christian, a consummation within easy reach-a simple question of time.

THE AGITATION AGAINST ENDOWING
POPERY.

THE challenge thrown out by the Prime Minister to the people of Great Britain, on the subject of endowing Popery in Ireland, has been taken up during the last four weeks with a degree of spirit and determination highly gratifying. At various public meetings held in London and throughout England, the voice of the nation has been heard in reprobation of the scheme; and at Presbyteries and Synods in Scotland a sound has gone forth in hearty response to the English brethren. We observe that the "Committee on public questions," appointed by the United Presbyterian Synod, has issued an energetic address on the subject, accompanied by suggestions which are likely to bring out the mind of the church still more emphatically, should that be required. In the Presby

tery of Glasgow, a motion has been tabled for discussion early in November, that the Presbytery present a requisition to the Moderator of Synod, with the view of having a special meeting of Synod called, to deliberate and take action in this cause. That the explosion of public feeling, wide and universal though it be, will at all affect the imperturbable serenity of Lord John Russell, is of course not to be imagined; since he has so explicitly warned us of the contrary (!) but that a Ministry or a House of Commons will so venture to overbear the voice of the country, is surely incredible. Let the agitation, then, go on and prosper. Not only as opposing religious endowments in general, and reprobating popery in particular, but even on the simple ground of national finance, the members of our churches should let their voice be heard against the scheme. Let them consider what it will cost, and whether the nation, groaning under the pressure of its existing debt, can assume a new burden so enormous. The following tariff of the projected endowment is put forth by a popish newspaper, the Freeman, as having been prepared by an influential political character of long standing and high position::

Three thousand Curates, yearly salary each 100l. per annum One thousand Parish Priests or Rectors, yearly salary each, 150l. per annum

Seven hundred and fifty town Rectors, yearly salary each, 300l. per annum

Two hundred dignified and tropolitan Clergy, yearly salary each, 500l. per annum Twenty-five Deans, &c., yearly salary cach, 1000l. per annnm Twenty-five Bishops, &c., yearly salary each, 3000l. per annum.

Total

£ 300,000

150,000

225,000

100,000

25,000

75,000

£875,000

This, it is to be noticed, is a moderate calculation, drawn up by a friend of the scheme, who, no doubt, has reduced it as far as possible, with the view of its going down with the people of Great Britain. That the priests would reject it and stickle for more, is almost certain, and indeed it would be unreasonable to expect they should not; for they can make a better thing of it by the present system. We are not surprised, therefore, that " at a meeting of the Catholic Bishops and Archbishops of Ireland, held in Dublin 4th October," the

following resolution, among others, was passed unanimously:-"That having observed that a notice has been given of a parliamentary motion regarding a state provision for the Catholic clergy of Ireland, we deprecate such a proceeding. That having shared in the prosperity of their faithful flocks, the clergy of Ireland are willing to share in their privations, and are determined to resist a measure calculated to create vast discontent, to sever the people from their pastors, and ultimately to endanger catholicity in this country.”

THE CHOLERA IN BRITAIN.

In its steady march from its native seat in Asia toward Western Europe, this dreadful pestilence has at length descended on our shores. Occurring first at Hull and Sunderland, and other parts having frequent intercourse with cities on the continent, where it had been prevailing, it was supposed to have been communicated through contagion; but its appearance in other quarters, where no communication could be traced, has served to disprove the supposition, that contact is necessary to the propagating of the disease. In London and its neighbourhood, in Edinburgh and its suburbs (where, prior to the 18th October, a hundred cases were reported, about twothirds of which have proved fatal), and in the other quarters where it has appeared, the localities chiefly affected have been those in which the want of pure air and the absence of cleanly habits were operating as an inducing cause of the disease. There is reason to hope that, under the blessing of God, attention to the sanitary regulations issued by the national board of health, will prove effectual in mitigating greatly, if not in arresting, this awful judgment. Already it seems to have abated considerably, probably through the precautionary measures adopted, and still more through a favourable change in the weather-a clear bracing frosty atmosphere having bound up for a time the sources of pestilential exhalation. It becomes the people of God, however, not to be satisfied with tracing the natural causes of the calamity, and using the means suggested by human skill for its removal; but to own the Divine Hand in sending it, to learn the spiritual lessons it is doubtless designed to teach; and to use means, that others also may profit by the same lessons-that, when the judgment is abroad in the land, the inhabitants may learn righteousness.

he is called the brightness of his Father's glory, and the express image of his person-the image of the invisible God. The Father is in Him, and He is in the Father. Christ hath two natures; and God dwelling within the veil of the Saviour's humanity-God manifest in flesh—is represented to us in an attitude more congenial to our ideas, more calculated to sustain our frailties, and to win our confidence. By the incarnation, God, to speak with reverence, hath come down to man. If, then, we would have the sanctifying effects of this mystery, we must ever ponder the meaning of that common, and often lightly uttered, but most pregnant, most profound, expressionGOD IN CHRIST. The divine essence, it is true, cannot be more easily comprehended in the person of the Son than in the person of the Father. He and the Father are one in nature, power, and glory. But when we behold God dwelling not only with man, but in man, then we have a manifestation of God which we could not otherwise have enjoyed. When Emmanuel was seen walking on the waters-speaking the angry waves to rest-when he touched the bier and called the dead to life—when we behold him ascending through the material heavens-ascending locally, visibly, gradually-what do we see? We see Jehovah acting. We see the doings of the Lord, and are more conversant with them. The agent is visible, although the mode of his operation is necessarily concealed. There being, in this manner, a display of the divine glory in the person of Christ, it is highly calculated to advance the interests of godliness, at once by the grandeur of the display and the depth of the condescension. We Te are more deeply impressed with the reality of his universål agency, and we are more afraid to incur his displeasure. With the incarnate God there is matchless condescension; but with the incarnate God there is ter

rible majesty. "Behold," said God to Israel, "I send mine angel before thy face; beware of him, and provoke him not, for my name is in him.”

The incarnation is a mystery of godliness, as it shows the deep interest which God takes in what concerns our

race.

In the mystery of godliness we have a display of a very particular department of the mystery of provi dence. Among all the visits which God has paid to our world-among all the displays of his deep interest in our family-there is one royal, divine, singular, manifestation, showing that our God knows our wants, and sins, and impotency. A personal union to the God of glory is a privilege peculiar to human nature. God took not on him the nature of angels; but, as the children were partakers of flesh and blood, he himself likewise took part of the same. Men are the bre thren of the incarnate God. The Saviour is God with us.

In preparing the way for the desire of all nations, how marked and minute were the instances of divine interference! How evidently did Jehovah manifest that human welfare was dear to his heart when he called the father of the faithful; carried the aged patriarch Israel to see his long lost son the lord of Egypt; drew Moses from the Nile, and put into his hand the wonder-working rod; guided the chosen amid all their wanderings, till they came to conquer and possess the land of their enemies; and, when he preserved the lineage of David until He came whose right it was to reign, and to whom it was given, and given, too, at the time and in the manner which his hand and counsel had determined, and of which many prophets had spoken! Surely it is a great motive to holiness when we thus see God devising so liberally for us-laying our help on one so mighty

and, in the fulness of time, not sparing his only-begotten Son, but delivering him up for us all.

God manifest in the flesh advances

the interests of genuine religion, as the doctrine of man's immortality is hereby confirmed, and an affecting display is given of the invisible world. It will be allowed by all, that the belief that our souls shall never die, is more favourable to the interests of virtue than the dreary dogma of the materialist, who professes to believe that he is merely constituted of so many organized atoms. Man is immortal; but an immortality in sin is hell. Even reason says, if man is to live for ever in the presence of God, and be happy, he must be transformed into the divine image-must be godly, that is, godlike. Grant that man is a sinner-that conscience rebukes-that God cannot look on iniquity: What follows on the supposition of the mortality of the soul? That God has placed us in circumstances the most unfavourable to holiness. If death is an eternal sleep, then one of the strongest barriers to iniquity is removed. Let us rejoice that the gospel has brought life and immortality to light, and that this eminently promotes godliness. God lives now, and will live for ever in personal union with humanity; thus proving that men, whose nature he assumed, and for whom he died, will also live for ever with him. In Christ's life we see the path, and in his death the price, and in his great ascent the proof supreme, of immortality. We have in Christ one example, at least, of the possibility of surviving temporal dissolution-one living illustrious monument of human immor tality. What an argument for godliness! Shall we live in sin, and yet believe in an ascended Redeemer? Can we die in hope, and yet indulge in iniquity? No. Our nature is on the throne of the universe. He who wears it is the only Holy One, and all who shall be gathered around him must be holy even as he is holy.

Christ's incarnation is not only a proof of man's immortality, but an exhibition is thereby afforded of the

reality and character of the heavenly world. Jesus has passed into the heavens; He is there as the representative of men; He hath for us entered; as our forerunner he hath gone within the veil; the holy of holies above is his dwelling-place. The heaven must receive him till the accomplishment of all that the prophets have spoken. The perfect purity of his people, in soul and body, will then be completed. Their longing hopes after a corporeal immortality will then be fully realized; for their bodies will be rendered glorious, like unto Christ's glorious body. Heaven was opened to receive the King of Saints as he passed in triumph after his dread conflict. It shall be opened again when he comes the SECOND time, without sin unto salvation, and to admit all his children personally to dwell for ever with him, and to behold his glory. What manner of persons ought we to be in all holy conversation and godliness, seeing we look for such things? He that hath such hopes will purify himself, even as Christ is pure. In heaven the contemplation of the mystery of godliness will hold a distinguished place among the exercises of the ransomed. They will see the Lamb― that is, Christ incarnate: they will see the Lamb as it had been slainthat is, Christ crucified: they will see the Lamb in the midst of the thronethat is, Christ glorified. Although we, in the present state, must take these views, as it were, separately, and endeavour to combine them, as constituting the glory of God in Christ, yet this exercise is pre-eminently calculated to lead us to perfect holiness in the fear of God.

The incarnation is a doctrine according to godliness, because it shows God's infinite regard to his own law. To suppose that the divine law can either be relaxed in its authority, or that the Judge of all the earth will cancel its threatenings or mitigate its requirements, is contrary to all proper