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playing one day with a few beads, which seemed to delight her wonderfully. Her whole soul was absorbed in her beads. I said—' My dear, you have some pretty beads there.' Yes, Papa! • And you seem to be vastly pleased with them.' 'Yes, Papa!' 'Well now, throw them behind the fire.' The tears started into her eyes she looked earnestly at me, as though she ought to have a reason for such a cruel sacrifice. Well, my dear, do as you please; but you know I never told you to do anything, which I did not think would be good for you.' She looked at me a few moments longer, and then summoning up all her fortitude-her breast heaving with the effortshe dashed them into the fire. Well,' said I, there let them lie: you shall hear more about them another time; but say no more about them now.' Some days after, I bought her a box full of larger beads, and toys of the same kind. When I returned home, I opened the treasure, and set it before her; she burst into tears with ecstacy. 'Those, my child,' said I, are yours, because you believed me, when I told you it would be better for you to throw those two or three paltry beads behind the fire. Now that has brought you this treasure. But now, my dear, remember, as long as you live, what FAITH is. I did all this to teach you the meaning of Faith. You threw your beads away, when I bade you, because you had faith in me that I never advised you but for your good. Put the same confidence in God. Believe everything that he says in his Word. Whether you understand it or not, have faith in him that he means your good."

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4. We remark again, that religious faith, like natural faith, while it attaches itself to a particular object, may at the same time multiply itself in connection with many occasions and situations, which have a relation to the object. Natural faith, for instance, attaches itself to man as one of its objects; but it is not man on one occasion merely, or in one situation merely, but on many occasions and in many situations. We exercise trust or belief in man as the head of the family, as a neighbour and friend, as a citizen, as a man of skill in his art or calling, as one able and willing to fulfil his personal contracts, as a magistrate; and on other occasions, and in other situations, which it is unnecessary to specify. Our faith in God, in like manner, will multiply itself on its appropriate occasions. We exercise belief or faith in God, as the sustainer of the laws of nature, as a God both of rectitude and of goodness in the fulfilment of those laws, as the author of Revelation, as the fulfiller of the covenants made from time to time with his people, as present in all his providences, however dark they may appear to human sight, as unalterably true to the declarations he has made and the promises he has given.

5. We remark, in the third place, that religious faith, like natural faith, exists, not perhaps in opposition to, but in distinction from, present knowledge. That is to say, in the exercise of faith, we da many things both in nature and religion, of the results of which we do not possess, at the present time, any certain foresight. If faith did not carry us beyond the reach of our own understanding, beyond the line of human reason, beyond what we can now perceive, it would not be faith; and those who might walk within the circle described by that measurement, could not be said to walk by faith, but by sight,'

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6. The daughter of a celebrated physician was once attacked by a violent and dangerous fever; but she exhibited great resignation and tranquillity. She said, she was ignorant of what might effect her cure; and if it were left to herself to prescribe, she might desire remedies which would be prejudicial. Shall I not gain everything, she added, by abandoning myself entirely to my father? He desires my recovery; he knows, much better than I do, what is adapted to the restoration of my health; and having confidence, therefore, that everything will be done for me which can be done, I remain without solicitude, either in reference to the means or the result. This was an instance of natural faith; believing without knowing; and entirely peaceable and tranquil, while trusting herself in the hands of another. Religious faith, in like manner, trusts in the hands of God; knowing nothing, and enduring all things, in the full confidence that all will be well in the end.

7. Another remark, which we have made on the subject, is this. Natural faith and religious faith are analogous to each other, in the circumstance that they both exist in different degrees. There are

natural men, who are weak in natural faith; men irresolute in purpose and action; men, who do nothing comparatively, because they do not believe that they are able to do anything. It is just so in religion. There are men weak in religious faith, just as there are men weak in natural faith, and who, in religious things, exhibit the weakness which characterises the others in natural things. And on the other hand, as there are men strong in natural faith, and strong in natural action, so in religion there are men, in whom faith is not merely a guiding light, but a principle of movement. It is so strong in them, that it constitutes a life; and they may be said to live by faith.

8. We proceed to remark again, that the analogy or resemblance between natural faith and religious faith may be observed in another important particular. It is an important law of natural faith, that it acquires strength by repetition or habit. Of the existence of the law of habit, and of its extensive applications, probably no persons who are acquainted with the operations of the human mind, will have any doubt and in accordance with this law, every new exercise of confidence or faith in any one of our fellow men, tends to increase the confidence or faith already existing. Religious as well as natural faith may be increased by the same law and in the same manner. In other words, every new exercise of faith in God, and in his great precepts and promises, which is the true idea of religious faith, increases the strength of the principle of faith. This is, practically, a very important view; and especially to those who are desirous of living a truly holy life. I am aware that the increase of religious faith, as well as its origin, in the first instance, is the gift of God. But God very properly requires us to observe the laws of our mental nature, and to do what it is our privilege to do. Accordingly, the blessing of God, manifested in the increase of religious faith, seems to me, as a general thing, to conform to this view; and that those and those only who, in observance of the natural law, diligently exercise the faith they already have, can reasonably expect to have more,

either by natural increase or by special grace. And, indeed, the doctrine which has now been advanced will apply to all the Christian graces, since God nowhere gives encouragement, so far as we can perceive, that he will add to the possessions of him who misimproves even his one talent. "For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath." Matt. xiii. 12.

9. We remark further, that religious faith, in perfect analogy to that which is natural, brings personal and mighty energy to its possessor, and places in his hand, in the sharp contest with sin and Satan, the shield of victory. It does this, among other things, and on the same principle that natural faith does, by giving exceeding power to his religious volitions or determinations. The man who has no faith is necessarily powerless. He is smitten by the irreversible law of nature, as well as by the present and special frown of God. He lies prostrate upon the ground, a mere imbecile, useless and impracticable, alike to good and evil; but he who has faith, acts, and acts vigorously. Faith diffuses a calm, but effective energy through the whole man: especially is this true of religious faith. Natural faith gives power in the subjection of natural enemies-religious faith gives power and victory over enemies that are spiritual. Natural faith is patient, persevering, and successful in ascertaining natural truths, and in extending the boundaries of natural knowledge; religious faith sits patiently at the fountains of religious instruction, and holding inward intercourse, and being powerful with God, it obtains knowledge of those higher things of a moral and religious nature, which even the angels desire to look into. Natural faith passes over natural barriers, over barren wastes and tangled forests, over valleys and mountains, over rivers and oceans; but religious faith, coming in conflict with religious, or spiritual obstacles, resists and conquers all hindrances, whatever they be, which stand between the soul and the possession of the true spiritual kingdom, contending against sin original and sin practical, against temptations from within and temptations from without, against Satan invisible and Satan embodied in human agency, and crying with the victorious voice of the one in the wilderness, "make straight the way of the Lord." Natural faith unites together families stretches abroad the connecting links of neighbourhoods, constitutes corporations, and in the greatest extent of its power lays the foundation of states and nations. Religious faith, distrustful of its own power of vision, looks at things with God's eye, and viewing them in the higher and divine light, expands the limits of social connection, and identifies them with the limits of the universe. It places God at the head; it unites in the sweep of its broad view not only individuals and families, not only neighbourhoods and nations, but the inhabitants of distant worlds, and all higher orders and classes of beings into one, binding all to the great centre, and constituting universal harmony.

10. If natural faith is powerful, religious faith is much more so; aiming at higher objects, and producing greater results. And this is what we should naturally expect from the supports on which they respectively rest. Natural faith rests upon natural things-that is to

say, it is faith in man, in man's wisdom and man's capability. Religious faith rests upon religious things-that is to say, it is faith in God's wisdom and God's mighty resources. The man who possesses religious faith, may be said to have the power of adding the infinite to the finite. He relies on the divine promises, in the occasions on which they properly apply, as things in a PRESENT fulfilment, and thus incorporates with his own comparative and acknowledged weakness, the mighty energy of a present God. And besides all this, God bestows especial honour upon those who possess religious faith. They, and they only, can properly be regarded as his own, his chosen and adopted children. Their names are written upon his heart of infinite love. Every element of his nature is pledged in their behalf; and hence we should not be surprised, when we consider what power faith has in itself by its natural law, and also that it takes hold of the infinite God, and enlists in our behalf his mighty heart of love, that the Holy Scriptures are sprinkled over, as it were, with illustrations and declarations of the immense efficacy, and of the wonderful triumphs of this divine principle

"Faith, mighty faith, the promise sees,

And looks to that alone;

Laughs at impossibilities,

And cries, It shall be done!'"

T. C. Upham, D.D.

ENTHRONIZATION OF A POPISH BISHOP.

PAPAL INDULGENCES.

THE celebrated bull of his Holiness (?) Pius IX., by which this country has been again claimed as a part of the Roman Catholic Church, and placed under the government of Popish bishops, is not a dead letter. Notwithstanding the hostility of the Legislature and of the country generally, to the unsolicited kindness of the Pope, the bull has been brought into active operation. The favoured ecclesiastical dignitaries having assumed their titles, and taken possession of their thrones in true Roman Catholic fashion, now stand before the world invested with all the honours, privileges, and impieties of the Romish episcopacy.

From time to time, notices of the enthronization-as it is calledof these devoted servants of " the man of sin" have appeared in the public press; probably much to the gratification of the parties to whom they refer, if not to the edification of the public generally. We would approach such a mysterious subject, as the enthronization of a popish bishop, with all becoming reverence; but still, in reading these accounts, one cannot help being struck with the apparent incongruity between the pomp of such a ceremony and the humility which ought to characterise every servant of Him who was meek and lowly in heart; nor can we avoid remarking the contrast which exists between the pageantry of papal episcopal enthronization, and the simplicity of appointments to the episcopal office in the early ages the Christian church. In those early times, "enthronization was

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not deemed the proper way in which bishops should take possession of their office. Appointed to the care of their respective churches, by the suffrages of those over whom they were called to be overseers; they entered upon their work without any enthronization; leaving thrones and sceptres to those to whom they legitimately belonged. If, however, the abettors of popery are in the right, a more excellent way has since then been discovered; the unpretending ordinations of primitive times were rather the misfortunes than to the credit of the early bishops; and, being unsuitable to this age of the church's splendour, are justly succeeded by ceremonies more dignified and imposing. It is true, that neither Jesus Christ nor his apostles gave any directions for the enthronization of a bishop; but what of that? The Pope has supplied the deficiency; and this fact is sufficient to remove every doubt, as to the necessity and propriety of this pompous ceremony, from the mind of every true son of the Romish church. The apostles-unpretending men as they were-after they had been instructed in reference to the spirituality of their Master's kingdom, never dreamed of being enthroned, until, at the consummation of all things, they should "sit upon thrones, judging the twelve tribes of Israel;" but their self-constituted successors are men of loftier aspirations, and prefer sitting upon thrones now.

Besides the ordinary ceremonies used at the recent enthronization of the Bishop of Nottingham, the event was distinguished by a display of episcopal benevolence which, however gratifying it may have been to his deluded votaries, can scarcely fail to produce mingled feelings of astonishment and sorrow in every enlightened and Christian mind. We are told that "the Rev. J. Mulligan officially announced that the Right Rev. Joseph William Hendren had been duly enthroned Bishop of Nottingham; that it had pleased their good bishop, the Right Rev. Father in Christ, Joseph William, by the favour of God, and favour of the Apostolic See, Lord Bishop of Nottingham, to give and grant to all here present, forty days of true indulgences in the usual form of the church. Pray to God (he concluded) for the good estate of our Most Holy Lord Pius IX., by divine providence Pope, for his Right Rev. Lordship, and for our holy mother the Church."

This remarkable statement of the Rev. J. Mulligan is full of groundless assumptions. That the "6 Right Rev. Joseph William Hendren has been duly enthroned;" that he is bishop of the Roman Catholics resident in Nottingham and its vicinity; and that he is so by favour of what Mr. Mulligan calls the Apostolic See, cannot be denied; but that Dr. Hendren is Bishop of Nottingham; that he is a Right Rev. Father in Christ; or that "the favour of God" has had anything to do with his elevation; - these are points concerning which there will probably be a considerable amount of unbelief among his protestant neighbours. On these matters, however, the Rev. J. Mulligan is not troubled with any doubts; hence, having told his audience, what "the Right Rev. Joseph William Hendren had become, he proceeded gravely to inform them, "that it had pleased their good bishop to give and to grant to all here present forty days of true indulgences in the usual form of the church." This certainly