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in imperio, English statesmen will be embarrassed with their grand “difficulty," and treacherous disloyalty will watch for opportunities to dismember the empire. Besides, the progress which Popery is making in England is, principally, through Irish immigration. The ostentatious statistics of the "Catholic Directory" would not be nearly so voluminous, but that the famine had driven thousands from the cabins of Connaught and Munster to the large towns of England, and that the amazing development of public works in this country rendered Irish labour absolutely necessary. The unmistakably Milesian faces issuing in crowds from new mass-houses in England tell their own tale. What the Priests, sent over to "convert" England, were unable to do by their Missionary labours, has been partly done for them by the spread of the Tractarian heresy, and by Irish immigration. The Tractarians operate mostly upon the higher classes, whilst the immigration from Ireland is introducing among the masses a large Romish element. To cleanse the source whence this polluting stream issues, is alike the interest and the duty of England. This, moreover, is a debt which we owe to the sister-country. It was England that, by force of arms, imposed the Papal yoke upon Ireland. In return for the Bull of Adrian IV., (the English Pope,) granting to Henry II. liberty to invade Ireland, the English King imposed upon the conquered people the tax of "Peter's Pence," which they had never before paid to the see of Rome; and by the Synod of Cashel he completely destroyed the independence of the ancient Irish Church. Then should England help to strike off that galling yoke which her own hands helped to impose.

Regarding the future of Ireland, it is much to be regretted that in the very extensive transfer of property, under the Encumbered Estates Commission, more was not purchased by English capitalists and settlers. Colonization may be made a means, subsidiary to the preaching of the Gospel, for spreading truth. Of this we find a strong illustration in the history of America. Irish Protestantism is, to a great extent, the result of English and Scotch colonization. The boundary-line between the two races is still, with very little over-lapping on either side, the boundaryline between the two religions. The native Celt clings with fatuous pertinacity to the drivelling superstitions of his forefathers, and, while Gospel light is shining, is found counting beads, wearing talismans, and frequenting holy wells. The extermination of a race so doggedly devoted to error was Cromwell's terrible remedy for the evils of Ireland; and this merciless antidote the stern Puritan actually applied, to a considerable extent. By banishment and the sword, in his march of retribution, (for such it was, after the massacre of 1641,) he made fearful havoc among the adherents of the Romish Church. The vacant places he supplied by colonists from England and Scotland, whose descendants, still known among the people as Cromwellians, preserve the light of Protestantism among scattered populations of the provinces. This policy, however, belongs not to the Gospel dispensation: Peter must sheathe his sword.

Whatever may be the subordinate instrumentalities, the evangelization

The

of Ireland must be effected mainly by the preaching of the word. great barrier to this, however, is that the people are comparatively inaccessible. It is only in rare instances that Romanists can be induced to attend, even occasionally, a Protestant place of worship. If open-air preaching be resorted to, many who might otherwise listen are intimidated by that ghostly terrorism which the Priests so effectually wield; while others, "of the baser sort," come to molest the Preacher. If legal protection be sought, the complainant gets more blame than sympathy from the authorities, and, perhaps, no redress. Not that the Methodist Ministers ever complained very loudly of the persecutions which they have endured in the cause of Jesus Christ. During the century in which they have regularly engaged in the work of open-air preaching, they have made less noise about their sufferings than was lately made in a few weeks at Belfast by others to whom the work was new. So complete is the bondage of the people, and so ubiquitous is the surveillance exercised by the Priests, that RomanCatholic servants in Protestant families are interdicted from attending domestic worship! A system that can thus intrude itself into the privacy of home-life, and keep the servant in the kitchen whilst her master and his family are at prayers, afraid to pollute herself with the heretics whose salt she is eating, and of whose goodness and piety she is thoroughly convinced, is assuredly"the mystery of iniquity." Its equal in this respect can only be found in India, where its sister-system Brahminism will not suffer the lowest Sepoy to defile himself by contact with his Christian Colonel. And what an idea this gives us of the vigilance and power of Popery, when the Priest can say (it may be) to the Protestant Clergyman, making good his word,-"Your servant shall not read your Bible, nor join at your familyprayer!"

But, great as these difficulties are, it is our duty to go on beleaguering this stronghold of error and sin. The efforts already made have not been without encouraging success. While we think of China and India, a land at our doors should not be overlooked. The Irish branch of the Established Church is making noble efforts for the conversion of the Romanists; and the Wesleyan Missions require to be strengthened and extended. The green island must not be abandoned to a degrading domination. Popery, although suffering in numerical importance by the famine and the exodus, has gained in strength by Government patronage, by the National Schools, by mixed marriages, and other causes. Instead of showing any symptoms of abdicating his throne, the Man of Sin is evidently bent upon the consolidation of his power. But we are encouraged by the nature and certainty of the ultimate issues of the struggle. This is "that wicked whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming." The "emerald gem of the western sea " shall be transferred from the tiara of the Italian Priest who has worn it so long, to the regalia of Him who has many crowns upon His head. The national harp, re-strung to "the songs of Zion," shall breathe all its minstrelsy to the alone name of Jesus; and Hibernia, dispossessed

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of the fell spirit which has made her a sorrowing and enslaved maniac, shall be found "sitting at the feet of Jesus, clothed, and in her right mind."

ONE OF THE DEPUTATION.

TRIUMPH AT THE LAST.*

If you are Christ's, there is that in your condition which may well mitigate the fear, as it will ultimately triumph over the power, of death. Death comes at Christ's command to call the believer to Himself; and, grim and ghastly though be the look of the messenger, surely that may well be forgotten in the sweetness of the message he brings. Death comes to set the spirit free; and rude though be the hand that knocks off the fetters, and painful though be the process of liberation, what need the prisoner care for that, when it is to freedom, life, home, he is about to be emancipated? Death strikes the hour of the soul's everlasting espousals; and though the sound may be a harsh one, what matters that? To common ear it may seem a death-knell, to the ear of faith it is a bridal peal. Now," may the fainting passing soul reflect, "now my Lord is coming; I go to meet Him-to be with Jesus-to dwell with Him in everlasting light and love-to be severed from Him no more for ever: O Death, lead thou me on." Or, if frail nature should faint and fail in that awful hour, surely this may be its strong consolation, the thought that even in the article of dissolution He to whom the soul belongs is near and close beside it, to sustain the fortitude of His servant, and shield him in the last alarms. "The night falls dark upon my spirit; I tremble to go forth into that awful mystery and gloom help, Lord, for my spirit faileth "—is this the cry of its passing anguish? "Fear not," will be the sweet response that falls upon the inner ear- "Fear not, I am with thee: the night is far spent, the day is at hand; a little moment, and the shadows shall flee away for ever!" "O Death, I fear thee not; I am not thine, but thou art mine! Thanks be to God that giveth me the victory through Jesus Christ my Lord."

"WHY DON'T THEY SPEAK TO US?"+

THE words were not intended for my ear-they came to me from a stranger's lips-but they touched my heart more than many sermons on unfaithfulness in duty could have done. The speaker was a young man, and from what followed I concluded he had said that no one cared for his soul. "You are mistaken," said his friend, earnestly; "Christians care for you." "Then why don't they speak to us?" I heard no more, but the words rang in my ears, and the echo sounded in my heart. I passed on, but my thoughts were busy, and again and again I asked myself, "Why don't we speak to them ?" In our daily intercourse with men, we meet many who are unreconciled to Christ; and yet how slow are we to speak From the New-York Observer."

* Rev. John Caird, M.A.

to them of a Saviour's love, and point them to "the Lamb of God that taketh away the sin of the world!" We talk to them about our friends, but make no mention of that Friend, dearer than any earthly, who "sticketh closer than a brother,"-of business, but not of the business of life,—of riches, but forget Him who, "though He was rich, for our sake became poor, that we through His poverty might be rich." On all other topics we can speak with freedom, but on this most important of all subjects we are, alas, how often silent-even when silence seems to be indifference! There are few who will not listen respectfully, if kindly approached by one whom they respect as a follower of Christ. How then does it become us who profess the name of Christ to "let our light so shine before men," that they may take knowledge of us that we have been with Jesus! Let us confess and forsake our sins, and, kindly taking our impenitent friends by the hand, speak to them of the preciousness of a Saviour's love, and urge them to come to Him. Let none rise up in the last great day of account and say, "Why did you not speak to me about my soul?”

REVIVALS IN THE OLDEN TIME.

I.

THE honour of originating the revival [at the kirk of Shotts] was reserved not to the Minister of the parish, though a good man, but to one of those faithful servants who suffered for their nonconformity to the innovations of the time; the Lord thus singularly accomplishing His word, "Them that honour Me, I will honour." The circumstances which led to this revival were the following:-Some ladies of rank, who had occasion to travel that way, had received civilities at different times from Mr. Hance, the Minister of Shotts; and on one occasion, when their carriage broke down near the manse, he kindly invited them to alight, and remain till it was repaired. During their stay they noticed that the house was much dilapidated, and in return for his attentions they got a new manse erected for him in a better situation. Mr. Hance, on receiving so substantial a favour, waited on the ladies to thank them, and wished to know if there was anything he could do to testify his gratitude. It is pleasing to know that at this time, as well as afterwards, the noblest of the daughters of Scotland distinguished themselves by their zeal in the cause of religion. These ladies loved the Gospel, and the persecuted Ministers who were contending for its purity. They, therefore, gladly seized the opportunity of asking Mr. Hance to invite such of them as they named to assist at the sacrament, that they might enjoy the benefit of their ministrations, and afford to others an opportunity of partaking in a privilege at this time rarely enjoyed. The Minister gladly consented; and, information of it spreading abroad, an immense concourse of people gathered from all parts to attend the dispensation of the ordinance, which was fixed for Sabbath, the 20th of June, 1630.

Among the Ministers invited on this occasion, at the request of these ladies, were the noble and venerable champions, Robert Bruce of Kinnaird,

who was still able to preach with his wonted majesty and authority, and John Livingstone, Chaplain to the Countess of Wigton, who was afterwards settled some time in Ireland, but who at present was only a Preacher, and about twenty-seven years of age. Much of the Spirit of light and love was imparted during the services of the communion Sabbath; and so filled were the communicants with the joy and peace which they had experienced, that, instead of retiring to rest, they joined together in small companies, and spent the whole night in devotional exercises.

It had not been usual before this time to have service on the Monday after the dispensation of the Lord's Supper; but God had vouchsafed so much of His gracious presence on the preceding days of this solemnity, that they knew not how to part on this Monday without thanksgiving and praise. John Livingstone was with difficulty prevailed on to preach the sermon. In the Memoirs of his Life, written by himself, he gives the following memorandum, in reference to this discourse :-"The one day in all my life wherein I found most of the presence of God in preaching, was on a Monday after the communion, preaching in the churchyard of Shotts, June 21st, 1630. The night before, I had been with some Christians who spent the night in prayer and conference. When I was alone in the fields, about eight or nine of the clock in the morning, before we were to go to sermon, there came such a misgiving of spirit upon me, considering my unworthiness and weakness, and the multitude and expectation of the people, that I was consulting with myself to have stolen away somewhere and declined that day's preaching, but that I thought I durst not so far distrust God, and so went to sermon, and got good assistance about an hour and a half upon the points which I had meditated on: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.' (Ezek. xxxvi. 25, 26.) And in the end, offering to close with some words of exhortation, I was led on about an hour's time, in a strain of exhortation and warning, with such liberty and melting of heart, as I never had the like in public all my lifetime." *

To this sermon, under the blessing of God, no less than five hundred people ascribed their conversion; and, in gratitude for such a remarkable token of the Divine countenance on this day, the Church of Scotland has ever since devoted a part of the Monday after a communion Sabbath to the duty of public thanksgiving.

Some remarkable incidents occurred on that Monday; one of which, as illustrating the striking effect produced by Mr. Livingstone's discourse, may be now related. Three young gentlemen belonging to Glasgow had made an appointment to go to Edinburgh to attend some public amusements. Having alighted at Shotts to take breakfast, one of their number proposed to go and hear a sermon-probably more from curiosity than any

* "Life," p. 14.

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