15. A mind at peace is always the best preservative of health. Therefore let all ranks, trusting in the grace of our Lord and Saviour, turn to God with all their hearts. It may be, that, listening to prayer, God will defend us from this scourge; or, should he send it amongst us, the visitation will be converted to good.

RULES FOR THE TREATMENT OF CHOLERA.

(From the Edinburgh Board of Health.)

"1. Individuals, the moment they feel the premonitory symptoms of this disease,-diaarrhoea, nausea, vomitings, spasms, &c.—should place themselves under the care of a medical man,-use the medicines prescribed, and pay: the strictest attention to the orders he gives respecting the treatment they should observe.

"2. The most energetic efforts should be directed to reproduce what the disease has rendered nature unable to keep up, viz.:-1, Fluidity, heat, and motion in the blood. 2. Regulated action in the voluntary and involuntary muscles. 3. Above every other consideration, renewed energy in the nervous centre, the source of all vitality and function.

"3. When the diarrhoea affords time for distinct treatment, it ought to be arrested at once by the most prompt and efficient measures;-by opium in moderate doses; astringents; local bleeding by leeches, if the subject be plethoric; by cordials and sulphate of quinine, if there be cold sweats; by confining the patient strictly to bed, and keeping up heat; by diet; by emetics."..

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"4. But when the patient is suddenly seized with ver tigo, nauseau, coldness, loss of pulse, blueness of the skin, shrinking of the features and extremities, with watery discharges, and cramps, time must not be wasted on inert measures. Let him be immediaiely placed between warm blankets; and should no medical person be at hand, let two table-spoonfuls of common salt, dissolved in 6 oz. of warm water, be given immediately, and at once, if he be an adult. Let dry and steady heat be applied along the course of the spine, and to the pit of the stomach by a succession of heated plates or platters. Let the upper and lower extremities be surrounded with bags of heated bran, corn, ashes, or sand, and assiduously rubbed with a warm hand. A strictly horizontal position must be

maintained until the heart shall have partly at least, recovered its action."

PARALLEL BETWEEN PAGANS AND JESUITS.

SIR,

(CONTINUED FROM PAGE 278.)

TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN.

As the spirit and the principle of Jesuitism are abroad, and at work, we think we cannot do a more necessary service than to show that spirit and that principle as they are. As the most impartial way of giving the character of an individual or of a society, is not from the writings of adversaries, nor from the lips of those who might be suspected of misrepresentation, but from their own writings and their own lips, we have adopted this plan, lest the view we are about to give of this society, might be said to be not the fair deductions of truth, but the exaggerated statements of an enemy. With this brief preface, we shall enter on our extracts from the work before us.

The parallel is divided into eleven chapters. The first chapter treats of the knowledge of God and of justice.. In the parallel drawn between the Pagan philosophers and the Jesuit teachers, the difference is truly striking. It is a Pagan who says 'Nothing is so congruous to the nature of man, as the knowledge of truth in its naked simplicity and perfect purity.'-Cicero de Off. Lib. 3d. And nothing can be more magnificent than this from the lips of another Pagan-We must use all our endeavours to attain, as far as we are capable, to a resemblance of God. Now that which forms our resemblance to that divine model, is holiness, justice, and prudence. And it is in the knowledge of these three things that true virtue and real wisdom consist: as, on the contrary, not to know them is manifest ignorance and depravity.'-Plato, Theat. p. 128. How near does this come to the express commandment of the Gospel-"Be ye perfect, even as your heavenly Father is perfect."

Now hear what the Jesuit teachers say-That we need not take the least thought or trouble to know wherein justice or holiness consist.' This is father Tilliucius, a pro

fessor and casuist in the Roman college and the Pope's penitentiary. And father Pilton, another Jesuit, tells the reason for this declaration in favour of ignorance; and it is this, as he maintained in a Thesis at Liege, 19th Feb. 1687-That there can be no sin where there is no knowledge of God. So that, according to this fine principle, there is no greater happiness than to be in a profound ignorance of the being of God. This consequence must strike every one with horror: yet horrible as it is, Cardinal Sprondrates did not blush to own it, and to press the doctrine more barefacedly than his master Molina; for he says: 'Not to know that there is a God, must be esteemed a great benefit and favour. For sin being essentially an affront to the divine Being, by offending him; take away this knowledge of God, and it necessarily follows, that there is no affront, no sin committed, and no eternal punishment to be feared.' So that, according to this Cardinal, it is more for a man's advantage to be ignorant of his God, than to know him, though our Lord Jesus Christ says: "That to know God is life eternal." John xvii. 3. This book containing this blasphemous doctrine was printed at Rome, by the direction of Cardinal Albani, afterwards Pope Clement XI. And this Pope not only published it, but even defended it. After this, need we wonder to find that same Pope declaring himself so great an advocate for ignorance, being of the same opinion with Sprondrates and Molina-that it is a great benefit, and a mighty favour of heaven, to have no notion of a God. Could he bear that men should be taught to know God by the reading of his book? Surely no. Therefore he calls Quesnel a false prophet-a liar-a seducer, just because he had taught-That it was profitable and necessary to study and to know the spirit, the piety, and the mysteries of the Scriptures: that every body should read that divine book: that it was the milk of a Christian; and that it was dangerous to offer to keep it from him that to force this holy book out of his hands was to shut the mouth of Jesus Christ: that to forbid the reading of it, was to forbid the use of light to the children of light and lastly, that women as well as men had a right to read these holy books.'

It is true, he adds, and we must do them the justice to own, that they have taken care to tell us in what sense the ignorance of a God is the grace and pure gift of heaven.

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This, say they, is accompanied with a happy disability of sinning. Nay, Preston and Sabran, both Jesuits, say, that supposing there be no notion of God, it will be impossible to sin. They maintained this in a Thesis at Liege, October, 1681. And how it comes to be impossible, two other Jesuits, Blondel and Eberson, say For there can be no sin without some notion of God.' This they maintained in a Thesis at Liege, May 11th, 1689. And the Jesuit Roderick, of Arriaga, in his theological courses, teaches― That a man who is in this state of ignorance, shall not sin mortally, though he commit murder, and though he thinks mark this at the same time, that he does ill. So that if a man kill another-if he kill his father, mother, brothers, sisters, king-though his conscience tells him he does a wicked action, he will not sin, provided he has the happiness of being ignorant that there is a God. Who, says the Abbe, can hear such doctrine, and not cry out against the blasphemy and impiety of it. This is what he did and because he would not submit to receive it, the Pope Clement XI. declared that he was entirely separated from his charity, and from that of the holy Romish church, and treated him to a full sentence of excommunication. Let no one imagine that the Jesuits disown the impious doctrine of their father Arriaga; on the contrary, he is a man of whom they give the most pompous character. He has deserved, say they, in the bibliotheque of their writers, on account of the delicacy of his wit, the excellence of his doctrine, and his laudable virtues, to be placed among the chief luminaries of the society. And may we not add, in the words of Christ-If one of the brightest luminaries of these fathers is but darkness, how thick must be the darkness of the whole society. With this view of the teaching and the doctrines of the Jesuits before us, we can be at no loss to know from what quarter the anxious desire and the unceasing endeavour to put away the light of the word of God in our own day come. And we wish to put your readers on their guard by this exhibition of Jesuit error, against all such measures and such men.

In his second chapter the Abbe proceeds to contrast the opinions entertained by the Heathens and the Jesuits respecting the law of nature. The Heathens maintaining that there is no man but has some knowledge of this law, and consequently some knowledge of the principal duties which that law prescribes. The reasoning of a heathen

man on this subject is interesting.Nature,' says Cicero, in his first book de legibus, has not only given mankind reason in general, but has also bestowed on them right reason, which is nothing less than a law, as far as it commands or forbids any thing.' Again, in another place he says: 'Common sense, or the light of nature, has sketched out the first notices of things in the soul, and has given us a general knowledge of them, according to which we rank what is honourable under virtue, and what is scandalous under vice.' And Seneca has excellently remarked: "The greatest blessing of nature,is that virtue which is nothing else but wisdom and honesty, diffuses its light into the minds of all mankind—and that even they who do not follow it, do nevertheless see it.' How close does this come to the enlightened St. Paul, in his epistle to to the Romans" Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened."-i. 21. And again— "For when the Gentiles, who have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another."ii. 14, 15. In direct opposition to all this, the teaching of the Jesuits is-That a man may be ignorant of some of the universal principles of the law of nature-that is, a man may not know that it is a sin to steal, or kill, or commit adultery, or disobey parents, and the like-nay more, the Jesuits teach, that this ignorance, so far from being a sin, cancels all the sins committed while it prevailed-nay more, as will be seen afterwards, not only cancels, but exempts from all sin. So that it is impossible for a man who is locked up in this ignorance of the Jesuits ever to have sinned, though God in his word says, that "all have sinned;" and it keeps him innocent, do what he will. The quotations from the writings of the Jesuits in proof of this, are such, that we will not stain your pages by introducing them. What more, asks the Abbe, whilst he quotes them, can be said to make a man a beast, than to suppose that he can be invincibly ignorant that he ought to worship God and honour his parents: or that robberies, murders, adulteries, and such like abominations are forbidden. How must these pretended masters and teachers of mankind be confounded, to see a heathen better informed than they, and to hear him telling them, that adultery, as well