denominational peculiarities, as regards Ireland. I would not be guilty of a sectarian spirit, but I cannot help thinking, that if there be one country more than another where the principles of Independency are valuable, that country is Ireland. Is there not in Ireland too much of pure missionary labour, to the exclusion of stated pastoral labour? Do we not too much neglect planting churches and building chapels ? Without these, religion never gets a firm and steady hold on a people. How have we gained such a footing in Wales, but by the chapels and pastors scattered over the land? Where would be the religion of the South Seas, but for the chapels? But the people are too poortoo uninterested for this of themselves, and the first aid must be, therefore, as in all missionary exertions, foreign-must be from us. How is this aid to be got? I have a very simple plan to propose, which I hope would do some little good. If we can only keep the name of IRELAND monthly before our eyes, this will do some good. Every newspaper has its Irish corner-why should not every magazine have its Irish Chronicle? I have, then, to propose, that in addition to your other chronicles, you should give us an IRISH CHRO

NICLE. I know that there are facts to be told about Ireland of thrilling interest, and I think, if the ED. would just say at the bottom of this, that he has no objection to set apart a page or two in April, for an Irish Chronicle, his only task would be to select from the piles which friends in Ireland, or of the Irish Evangelical Society, would gladly supply.

Aye, Sir, and let our friends in Ireland be encouraged to tell their wants, and see if there be not sympathy for Ireland among British Christians. Sympathy for Ireland! can any one doubt it? for Ireland, our longoppressed sister! Oh, yes, let them but ask, let them but speak out, and they shall find us open handed.

Let them send their chapel cases to us; let them build them, nothing doubting but Christians in England will be ready and willing to help them.

Feb. 5, 1838.

I remain, Sir,
Yours, &c.
HOPE.

P. S. Many excellent men make a practice of visiting some watering-place in the summer, with the hope of doing good; what if some were to give Ireland a turn next summer?

HINTS TO TRAVELLERS.

From Sheppard's Cursory View of the State of Religion in France. Letter VIII.

MY DEAR SIR,-I may be permitted to say to those British travellers through France, who profess themselves Christians, and who may express sometimes, at home, by their donations and their presents, a concern for the spread of true religion,— that there will be found no hardship, no very costly or self-denying service, in doing a little for the promotion of this object on a journey. I remember, when a friend in Scotland, many years since, proposed to me to take some tracts in an excursion through the Highlands, that I secretly shrank from it as from the imposition of a task. And yet, if a Christian now, I think such had begun to be my character then: nor is it easy for me precisely to define the cause of that disinclination. But I would say to the Christian traveller, Contemplate this rather as one of the pleasures of your tour. The expenses of that tour of course imply that the cost of

such gifts will not be burdensome. And it will not make your rest less pleasant (even if, as will sometimes happen, the bed should not be soft, nor the mosquitoes satisfied) to think that in the past day you placed, if in only one fellow-creature's hands, some words of "eternal life." Why should not the Christian traveller, both in the whole path of life, and in the summer path of recreation, have that testimony applicable to him which I saw inscribed on the simple tombstone of a parish priest, (named, I think, Olivier,) in one of the churches at Chalons, "Petransiit benefaciendo,”—“ He passed through [the world] doing good !" -Not that you or I can possibly imagine, in doing what is now suggested, that we have done some great thing." The mi. neralogist carries his hammer; and that, with his increasing burden (which he is often obliged to despatch by some conveyance as he proceeds) may weigh more than your decreasing burden did at the outset. For you will be, in some sense, like the old fabulist, when he chose his load; it will still be lessening; and if nine receivers should be without taste for "this light bread," yet

the tenth should sooner or later own that it was "bread from heaven," you will have been, at small charge, a giver, instrumentally, of the best gift. Especially if among your small gifts should be that sort of tract, consisting chiefly of Scripture, which was suggested above, you will feel that the figure now used is used only with scriptural exactness. You will sometimes, perhaps, (if you are acquainted with the language,) express a Christian sentiment to those with whom you have occasions of intercourse. It may either introduce, or follow, your little present. It may be grafted on various incidents, woven into diverse topics: glanced at and dismissed, or in more favouring circumstances pursued; connected with a fact referred to, or deduced from a passing scene. You may find yourself, however, from various causes, not competent to this, or much less so at one time than at another. There remains, if so, the happy resource, of giving those sentiments in print, in a more complete and lasting form. Nor need even

this last be undertaken as an anxious taskwork, but only, and best, as fair opportunities arise. It cannot militate with any other tastes, which it would be worthy of you to indulge. The student of geology or natural history will not generally overlook the monuments of architecture, or beauties of landscape, because he has an eye for the strata or for the insect tribes; and the Christian may find time to admire and inquire, as discursively as others, whilst he seizes moments also in which "to do good and to communicate." Though not myself scientific, my respect for science is genuine; and it is not invidiously that I ask, While some explore zealously the physical changes of the earth's crust, may not others be as pleasur ably concerned about the spiritual change of those who dwell on it? and while some are justly curious about the habits of birds or beetles, may not others find recreation in influencing the habits of a race who at least can become "much better than they?" But I have said, it is not impracticable for different tastes to be combined. We know, indeed, what has been most eloquently said of the absorption of a Howard. His vocation was especially arduous. The decisive and ardent character of his mind corresponded to, and, indeed, created it. "He had no leisure feeling which he could spare." But exclusiveness and intenseness of direct devotion to one object is not required of many minds, since they could not naturally or even safely exercise it.

I have turned deliberately from you, my dear Sir, to converse thus with an imaginary traveller. At the same time I am not ignorant that many actual travellers have done more than this; far more also than your correspondent found time or energy to do.

Some who were longer stationary have exerted themselves much more efficiently in other ways as in intercourse with Christian communities, and in more systematic efforts to instruct and encourage in devotion and good works a portion of the people. I have specified one instance of this; and would here record with due honour the remarkable example of an officer (Colonel Beckwith) in the British army, who has devoted time and property to the building of schoolhouses in the valleys of the Waldenses.

Some, also, who have engaged like myself in the slighter task of distributing tracts, succeeded in doing this where in my own case the attempt was omitted; as in the noble establishment of the Saltpétrière at Paris, where five thousand poor aged women are supported in one asylum.

It will, however, be necessary to exercise discrimination and prudence. The importance of these dispositions is not to be doubted, though I have felt that they are too apt to degenerate into scrupulousness and false fear. When we would communicate good of the moral and spiritual kind in a country full (as are almost all countries from Britain to Japan) of national pride, it is the dictate both of common sense and experience, not to excite needless prejudice and dislike; but, as far as may be, to obviate and guard against whatever shall awaken them. Perhaps it might be useful to imagine, for our better self-tuition on these points, a pious German "Catholic" travelling in England, and giving some of his leisure to similar Christian objects; for which, we lament to know, he might find scope enough in all ranks of society even here.

Let not any reader be shocked at the supposition. A zealous and well-informed Protestant manufacturer said to me, twenty years ago, in the superstitious city of Cologne, where he was resident,-" Sir, some of the very best and most useful Christians here are Roman Catholics." Now, if one saw this supposed foreigner injudicious enough to give away calumnious tracts in our language, or even tracts of polemical Romanist divinity (of both which Paternoster-row could furnish an assortment,) one should well say, "I regret your invidious and profitless engagement:" but if he supplied himself with English pocket editions of "The Imitation, or of "Pascal's Thoughts," and offered this to the worldly, and that to the infidels, whom he might too often meet among us, none but the narrow-minded would quarrel with him for such expressions of good-will. More espe

cially, if the donor had largeness of heart and intellect to say and feel, (as I doubt not some German Catholics would,) "I wish not to make Romanists, but only to make

Christians;" we should not, I suppose, dispute, that the latter title, in its primitive and benevolent meaning, was due to himself and his endeavour.

I presume to think, (though it may be deemed by some to savour of indifferentism,") that such, with the requisite change, should be our method and aim. The only object worth aiming at, ultimately and supremely, in this short, uncertain life, is, that men be" made meet," and that speedily, for a better that they be "renewed in the spirit of their mind." No doubt, the formation of purified churches or societies, is highly conducive to this end; it will naturally follow, on the revival of piety,-for piety is an eminently social principle; and the ministry and communion which ensue will concentrate and extend that revival. But such revival may commence and exist in the bosom of a corrupt church, without visible and formal separation. The life of Martin Boos, -who, amidst much persecution, continued to the end of his days a priest in the communion of Rome, with others both of the clergy and laity of that church in Germany, who were his friends, and, like him, devoutly attached to the pure doctrines of the Gospel, would suffice to demonstrate this. Nor are we to conclude, that if an extended awakening to evangelical sentiments should take place among the Roman Catholics of France, or of any other nation, it would result in the precise adoption of any existing Protestant model. Their mental vision must be different from mine, who see in any Christian community on earth so much perfection and so few faults, as not to conceive that something better may by possibility arise. But real advancement in the Christian polity can, in my judgment, only be hoped for, in proportion as there shall be imparted and cherished the noble, modest, and forbearing "spirit of love, and of power, and of a sound mind."

There are even professed Roman Catholics in France, who contend for some practical modification of the system of their church. "If men," say they, "urged by the pressing want of re-attaching themselves (so to speak) to God, of filling the immense void which the destitution of religion has left within them, again become Christians, let it not be imagined that the Christianity, to which they shall again adhere, can ever be that which is now presented to them under the form of Catholicism. We have explained why this cannot be, by showing, in a future, which is inevitable, and at hand, Christianity contemplated, and the Gospel interpreted, in one way by the nations, in another way by Rome: on one side, the pontificate; on the other, the human race: this is saying all. Neither will it be any thing which resembles Protestantism, a spu

rious, inconsequent, and row system, &c." This side-blow at Protestantism we need not wait to parry. It is, at least, not more severe than the direct attack on Romanism.

I would not be understood as intending that we should shrink, either as individuals or societies, in our own country, or in others, from vindicating, defensively, those views of religion and its institutes which we draw from the Bible. But is it not a more primary and more practicable object, to hold forth essential truths, than to make direct assaults on error? A great country has been sometimes, especially in modern warfare, marched through and possessed, while some old castles and garrisons have been left unassailed. If the mind and heart of the population be convinced and won, the best kind of "stronghold" is gained, and many an ancient, and, sometimes tottering, fastness, may afterwards "open of its own accord."

On this principle I frequently said, when offering religious tracts-They contain nothing controversial; nothing but the great truths of the holy Scripture: if it be found otherwise, you can return them. And this has been said, not insidiously, but with these real feelings,-I neither expect, nor am anxious to proselyte you to any thing, except to the love of God as reconciled in Christ Jesus, with all the happy fruits of that tranquillising, purifying, elevating sentiment. Accordingly, there may be religious tracts, in French, as in English, which it would not accord with my judgment or temper to distribute. One such has come under my notice, entitled, "La Religion d'Argent," which appears calculated to excite enmity, and to give, at the least, some colour for a charge of unfairness and calumny; which may serve also more to demolish than to build; largely and studiously exposing mercenary priests, but announcing briefly Him who " gave himself" for us, and his gratuitous redemption.

Further, in order to have any 'vantage ground for doing good in a foreign land, I should prescribe to myself two rules; though with a humbling certainty of too frequent failure in each. The one must be, not to compromise my principles in conversation, or deviate from them in conduct; the other, to cultivate every legitimate means for conciliating the favourable regard of those around me. On the first it were idle to dwell; for he who consents, in whatever place, knowingly to say or do that which is unchristian, cannot reasonably hope, nor indeed earnestly wish, to be the dispenser of evangelical blessings there. While some of our countrymen grievously tarnish the national name, we are especially called to evince, by whatsoever things are just and

honourable, true, and pure, that another image and superscription belong to British Christians.

But the second point, if it be not as indispensable, is, at least, worthy of regard. There are those who travel with no small store of national antipathies; or, if that be too strong a word, of national estrangement. Their manner is somewhat lofty and unsocial, or dissatisfied and captious. Our religion, nevertheless, instructs us not only to be pitiful, but also to be "courteous," or friendly-minded, and benign. A general readiness to give information and to seek it, a disposition not to shun the blameless topic of the hour-be it literature or horticulture, politics or art-is a much more open avenue to usefulness than the deportment which seems to say, I stand apart, being wiser or better than you. And this holds peculiarly among a nation distinguished by sociality. A French gentleman formerly told me, that he had known the domestic of a man of rank give warning to quit his service, alleging frankly this reason-"Monseigneur, it is just because you never talk to me; if you were harsh or hasty, I could endure it; but never to be spoken with, I can no longer bear." Both from personal observation, and from the remarks of foreigners, it is my belief, that the higher classes in Germany and France are more affable and friendly in their intercourse with dependants, than numbers of all classes in England. But this is somewhat a different question from that of reserve in general society, which is very much a matter of individual temperament, and may spring from the most opposite causes; yet I suppose is still much more prevalent among our countrymen than most other Europeans.

It lately occurred to me to sit during ten hours, on a great road in England, with, I am bound to believe, an accomplished traveller, who, though himself, as it appeared, a commoner, made his entrance from the

On

lodge-gate of a peer; but who vouchsafed us no words, (save three at the outset, and five or six in the progress, compelled in both cases by the remark or question of another,) not even a bend of farewell at his exit. the contrary, we must all have met with persons of higher rank among our countrymen, whose demeanour has been the model of true sociability, perfectly free and unassuming, and therefore only the more dignified. But whatever be the tone of the day, or the prevailing temperament of islanders, let not religion make us anti-social; nay, let it not suffer us to be so. It cannot be intended to disqualify or disincline for the varied topics of social life in their season. When a 'priest" appears, his vest and tonsure at once very plainly designate him; but not, in France at least, with much advantage as

46

VOL. XVI.

to his acceptance. Why should devout men, and friends to the best welfare of mankind, be recognised by any air, or phraseology, or self-imposed limitation, which repel others or preclude easy intercourse? I know that an army of texts can be detached against me. For one, perhaps, this may be cited: "If any man among you seemeth to be wise in this world, let him become a fool that he may be wise."

But the same author wrote, "I would have you wise unto that which is good, simple (sincere or blameless) concerning evil.' "Walk in wisdom towards them which are without." And of himself he states, "I am made all things to all, that I might by all means save some. I please all men in all things, not seeking my own profit, but the profit of many." And all this, notwithstanding his other declaration, "If I yet pleased men, I should not be the servant of Christ." Such seeming contradictions are not irreconcilable. Assuredly we may find occasions for not pleasing men, and for having our principles charged with foolishness, without so straining the point as to please no man in any respect, and prove our abjuration of worldly wisdom by

distantial silence or obtrusive lectures.

These hints, however, are perhaps, like the former, superfluous. They may even be liable to perversion. Yet both may have their occasional utility; and it is manifest, if such be the case, that they are not inapplicable to journeys in our own happier country, or in any part of the world; though some of them are more specially adapted to our prevailing sentiments with regard to France, and to the manners of that lively nation. They have not been drawn from an individual example, but only from scattered tendencies, which I have thought discernible in others, and some of which I have laboured to correct in myself. They all apply most to those travellers, now become very numerous, in my own middle rank of life, who are most thrown by circumstances into public intercourse with all classes. The influence of such, individually, is small; but if peace be happily preserved, it is likely, from the growth of locomotive inventions, yearly to become greater. There are those who will degrade their country in the eyes of foreigners, and foster those vices which they find in other lands. Orgies, which the position of my chamber compelled me on one occasion to overhear in Paris, were uttered in our own language; though some of the bacchanals did not use it as natives, and an American was said to be the host. undecided and unguarded will not escape evil. Let us hope that not a few will be circumspect to shun its influence, and happy in promoting good.

The

If we must say, like a well-known writer

M

Making of Tracts, Bibles, and Books, a total of 58,042.

Having succeeded in securing a shop in a good situation, he got a printed list of the books he had for sale, with the prices affixed, extensively circulated throughout the fair, where merchants were to be found from all parts of the Russian dominions.

He was soon visited by a monk, who was collecting money for his monastery, who said he had met with a little book which he felt assured must have come from this shop; it was intitled, "Poor Joseph," and he wished to have some more of them. He was delighted to find that he had not only that, but many similar books, and literally spent his last denuishka (a coin equal in value to the tenth part of a cent, or twentieth of a penny) in the purchase of tracts.

Having read the tracts, he returned to the shop, bringing with him several men, whom he thus addressed-"Now, brethren, there are the books; if you read them with attention they will give you all the information you need. They will teach you what you must do to save your souls, and I only wish that we had them read in our churches."

He had no more money of his own, and would not touch what he had collected for the monastery, but continued to tell others where they might supply themselves, and visited the shop during the fair eight or ten times, on each occasion accompanied by a number of men, whom he had advised to purchase tracts and books. On one of these occasions he said to them, "You ask me to pray for you, but it is as necessary that you pray for me; we must all pray for each other."'

One day a rich merchant entered the

shop, and said, "You are selling books; there has been a great talk about them-I should like to know what they are." He purchased a set of tracts, and having read several of them, returned with three other merchants to purchase more. "These," said he, "are the very books we want for our children."

A poor man requested permission to erect his stall for the sale of trinkets and toys against the wall of the shop, which was at once granted. To show his gratitude, having obtained a few tracts, he arranged them amongst his toys so as to catch the attention of people passing, and then directed them into the shop to purchase; and at last became so zealous in the cause that his own business was in great danger of suffering from his attention to the tracts. At the close of the fair he purchased 120 roubles, or five pounds' worth of tracts, for sale and distribution in other quarters.

And thus is it ever. Wherever they have been read they are asked for again. "The Way of Salvation," by Tychen, an evangelical writer belonging to the Greek church, and "Baxter's Call to the Unconverted," translated by a bishop of the Greek church in Russia, is greatly in demand. This last so much so, that having only taken a li mited supply, he was frequently urged to endeavour to get some one to whom he had sold a copy to sell it again after he had read it; and some copies were in this way sold, and re-sold, and sold again. In many places the tracts create a demand for the New Testament. The people say, We constantly meet with references to John iii. 20; 1 Cor., &c. ; 2 Thess., &c., &c.: we must have a New Testament to examine these quotations for ourselves. Sermons begin also to be frequently asked for, particularly among the students at the seminaries.

At the fair it is considered desirable to sell as many as possible to merchants who have come from different parts of the country, as they visit the provincial fairs, and the towns and villages to which tract agents cannot have access; but such individuals are frequently unwilling to invest money in the purchase, though willing to take them in barter or exchange for their goods and commodities which they have brought to the fair. On former occasions the merchant had to take horses in barter or exchange for tracts, but on this occasion he found himself under the necessity of greatly extending his trade, and in addition to Ro 1.246.87 cop. received in cash, took the following articles in exchange for

tracts:

2805 pocket handkerchiefs; Ro. 1076 30 cop. worth of linen; 318 anhems coarse check shirting;