supped together, at the Star Inn, where some excellent speeches were delivered by the Rev. Mark Wilks, minister of the Protestant Church at Paris, and by other ministers and friends.

Mr. George Wood, B. A.

On Tuesday, 28th February, Mr. George Wood, B.A., late of Highbury College, London University, was ordained to the pastoral office at Zion Chapel, Bristol. In the morning, the introductory discourse was preached by the Rev. J. H. Godwin, Resident Tutor of Highbury College; the usual questions were proposed by the Rev. H. J. Roper, of Bridge-street chapel; and the question to the church was answered by J. Godwin, Esq., the senior deacon. The Rev. T. Haynes, of Brunswick chapel, offered the ordination prayer; and the Rev. Robert Vaughan, D.D., of Kensington, delivered the charge to the minister. In the evening, the Rev. James Sherman, of Surrey chapel, London, preached to the people. The following ministers also took part in the services:-The Rev. T. S. Crisp, President of the Baptist College, Bristol; J. Jack, of Castle-green chapel; W. Lucy, of Lodgestreet chapel; T. Winter, of Counterslip (Baptist) chapel; G. H. Davis, of Kingstreet (Baptist) chapel; T. Hawkins; J. C. Davie; J. Taylor, of Anvil-street chapel; T. E. Thoresby, of Kingsland chapel; J. Glanville, of Kingswood tabernacle; W. Tarbotton, of Totness, Devon; and A. Stone, of Wickwar.

NEW CONGREGATIONAL CHURCH.

On Wednesday, Feb. 1st, 1843, a church, on Congregational principles, was formed at Maryport, Cumberland, consisting of twentysix members. A greater number would have been united together on this occasion, but some preferred joining the church after its formation. The ministers who took part in this interesting service were, the Rev. Messrs. Wilson, of Cockermouth; Reeve, of Aspatria; Milne, of Whitehaven; Potter, of Workington; and Hinds, of Maryport. About thirty members of neighbouring churches were also present, to unite with the newlyformed church in commemorating the Saviour's love. The place was, in addition, filled up with spectators. The Independents commenced the preaching of the gospel here in the month of July last, and, lo! these are the fruits.

CHRISTIAN UNION.

We have much pleasure in informing our readers, that such is the Christian union existing at Margate between the Baptists and Lady Huntingdon's congregation (under

the ministry of that venerable servant of Jesus Christ, the Rev. Thos. Young), that, during an alteration of the Baptist chapel, the minister and congregation occupy Zion chapel on Lord's-day afternoon and Wednesday evening for preaching, and on Monday evening for a prayer meeting; and that on a recent Lord's-day morning, the ordinance of the Lord's supper was administered by the Rev. T. Young, and in the afternoon by the Rev. Gamble. We would most affectionately say to every town in England, "Do thou likewise."

Uncertainty is stamped, in legible characters, upon all terrestrial objects, especially upon human existence. How true

is it, that "in the midst of life we are in death." A very melancholy circumstance has recently occurred here, which has thrown a gloom over the inhabitants of this populous sea-port town. During the raging of the storm on Saturday, the 18th February, a schooner in Torbay exhibited tokens of distress a boat was soon manned with six persons belonging to this place to render timely assistance, when, dreadful to relate, four out of the six lost their lives, through the boat filling with water and sinking. They

have left wives and families to mourn over their irreparable loss. I therefore thought it my duty, as a minister labouring in this town, to direct the attention of my people, last Sabbath evening, to the dreadful uncertainty of human existence, and the necessity of being habitually prepared for death, from the words of the psalmist: "As for man, his days are as grass: as a flower of the field, so he flourisheth; for the wind passeth over it, and it is gone: and the place thereof shall know it no more." Our place of worship was crowded to excess, many leaving for want of more ample ac

FRANCE.

commodation, while a death-like silence reigned throughout the delivery of the solemn discourse. O, may God, in his infinite mercy, accompany the services with his efficacious blessing! I am happy to add, the poor men were in the habit of attending a place of worship: and ever since myself and Baptist minister opened the "Bethel meeting" for the express benefit of seafaring men, some of them have been regular in their attendance upon that additional means of grace. What necessity is laid upon gospel ministers to watch for souls as they that must give account! T. L.

FRENCH ROMAN CATHOLIC MISSIONS.

SEVERAL Roman Catholic congregations in France are engaged in promoting foreign missions. The company of Jesus, the congregation of Lazare, of Picpus, of Maryists, and others, make missions to pagan countries an object more prominent or secondary in the direction of their institution. The seminary of the Holy Spirit prepares priests for the colonies; and a new society, founded near Amiens, under the protection of the holy and immaculate heart of Mary, professes to furnish exclusively missionaries for the black population of those countries. The congregation and seminary of foreign missions stands pre-eminent: its only object is the establishment of the Roman Catholic communion, under the name of Christianity, in pagan countries.

This important institution was founded, and not without much difficulty, at Paris, about 1655, and it obtained soon after the full sanction of the holy congregation of the Propaganda at Rome, and of his holiness the Pope. It was designed to furnish priests and bishops for China and the East, and thus especially to prepare in those countries a native clergy and a permanent hierarchy. Towards the middle of the 18th century differences arose, or rather manifested themselves, between the directors of the seminary at Paris and the missionaries abroad. These quarrels resulted, in a great measure, from the nature of the organization of the congregation. The government interfered, and in 1775 Louis XVI., by royal letters patent, fixed the relations and rules by which the distinct portions of the institution should work together. Harmony and prosperity were speedily restored, and new life animated the whole. The political events of 1789 affected all the monastic, conventual, and religious institutions of France; and in 1791 the directors of the

VOL. XXI.

seminary having refused to take the oath to the new constitution required of the clergy, their house was shut up, its inhabitants were driven into exile, and the property was confiscated. During that same year, however, six missionaries were sent out, one of whom was M. Dubois, so well known in England by his opinions on Indian mis sions, and now one of the directors of the seminary. Protestant England received with more than hospitality many of these refugees; her metropolis became the centre of action and co-operation, and under her protection, and even under her flag, the congregation of foreign missions continued its important labours. Four Catholic missionaries left our ports about this time, but the English vessels in which they sailed were captured by French cruisers! Six others who sailed in British ships from the port of London, between 1796 and 1799, were more fortunate. In the confusion of political strife and passion, permanent interests were sacrificed; Protestant statesmen, so called, aud the Christian public, then occupied about Christian missions, did not foresee, as they might have done, the connexion between their protection of French Romish missionaries and the great political evils which their establishment in various parts of the world would, by the retributory arrangements of Providence, cause to re-act on Great Britain and her colonies.

No sooner were emigrant priests allowed to enter France, than one of the directors of the seminary left London for Paris. In a short time he repurchased most of the buildings belonging to the congregation, and every month brought with it fresh and stronger indications of permanent security. At length, in 1895, by a decree of Napoleon, "the Man of Providence," the congregation was repossessed of all its privileges: and by the same act were restored also the congregations of St. Lazare, and others, which

"The

sent out Catholic missionaries. missionary societies are restored to our religion," said the Abbé de Montmignon ; "new labourers go forth to China, under the avowed protection and at the expense of the Emperor. This prince, to whom all that is grand, is natural and simple, has associated his name with the genius and munificence of Louis XIV., who so well knew how to appreciate those religious institutions, even in their political importance. The restoration of the university, and of the French missions, will be inscribed in the history of Napoleon among the most splendid glories of his reign."

The Man of Providence" was, however, mutable. Four years later, he quarrelled with the Pope, at whose instance he had done so much for the congregation; and in 1809 he annulled all the concessions he had made in favour of foreign missions. In this precarious state, the affairs of the seminary remained till the restoration of the Bourbons. Another of the directors, who had continued to reside in London, in order to maintain correspondence with the missionary stations, and to furnish supplies through British and Portuguese agencies, now returned to Paris. All the brethren rallied round him, and named him Superior. On the 2nd of March, 1815, only a few days before the re-appearance of Napoleon on the scene-the congregation of foreign missions was re-established according to the imperial organization of 1805. The violent, though short, storm of the hundred days, forced the Superior again from his home at Paris to his old asylum in London. Calm was soon restored; and the brethren of the congregation were among the first to enjoy its advantages; but it was not till 1823 that the foreign missionary seminary received a final establishment after the various vicissitudes to which it had been exposed. In that year, a royal ordinance approved and confirmed the letters patent of Louis XVI., granted in 1775, and the rules attached to that ancient authorization since that epoch. Save some difficulties of a more private nature arising from mutual jealousies between this seminary and that of St. Sulpice, all has gone on quietly, and it may be said prosperously. The sum voted in the Budget has been diminished since 1830; but, in other respects, under the present government, there is ample compensation.

The pecuniary resources of the different communities engaged in missionary efforts, and especially those of the congregation of foreign missions, had been found almost entirely in the gifts and bequests of the wealthy and the noble, or in the grants of government. It was desirable to interest the people generally in the work, and to obtain by regular, though small contributions, a more abundant and less precarious revenue.

The state of the Roman Catholic church at the period of the Restoration, after such exhausting wars and so many important political revolutions, was deplorable indeed; and it was not possible for some time to effect much, in order to replace by public subscriptions several of the ancient and irrecoverable revenues of her religious institutions. But as the clergy gained favour and power, the emigrants an indemnity, and the national prosperity peaceful developement, it was judged practicable and necessary to enlist the middle and poorer classes in missionary operations. It was with this view that an association was first formed to aid the congregation of foreign missions. Some years later it assumed a new and public character, and the association for the propagation of the faith was founded before the altar of Our Lady of Fourrieres at Lyons, on a more catholic plan. Other missionary institutions were to be assisted from its funds, and ultimately, as means should be obtained, the charity of the association was to embrace the whole world. Two central councils were established at Lyons and at Paris; a plan for the collection of subscriptions was organized; the full sanction of the Pope was received; that of the diocesan clergy was gradually obtained, and the association has now an immense range of action and of influence. The object is to aid, by prayers and contributions, Roman Catholic missions in every quarter of the globe. The prayers enjoined consist of a pater and an ave every day, with the additional invocation, "Saint François Xavier, pray for us!" but in order to facilitate the performance of the duty, it is sufficient, that once for all, the virtue of the ordinary morning or e'vening prayer or repetition, be avowedly made applicable, by the worshipper, to the success of the association. Though gifts to a large amount are requested, the subscriptions required for membership is a halfpenny per week. In every diocese or parish to which the association extends, collectors are appointed to receive a halfpenny from ten subscribers, and the ten collectors pay over, in their turn, their collections to an appointed centurion, who communicates with a treasurer. This simple plan presents no difficulty of execution, while the advantages offered in compensation of the outlay of devotion and charity are found, not merely in the assured progress and success of missionary labours, but in the special personal indulgences, both plenary and occasional, granted by the Pope to the members themselves, or to the souls of their friends suffering in purgatory. "It is indeed small; a contribution of a halfpenny a week, the daily repetition of a pater, an ave, and the short invocation of St. François Xavier, pray for us,' is little indeed; and yet Heaven propitiated, showers on this work such abundant benedictions, that it is become a

sort of providence for our missions in all parts of the world." Such is the estimate of the means and the result given by a Roman Catholic writer.

The association once solidly established in France, its organization was gradually introduced into other countries. The direction is still entirely French, but funds are remitted from all parts, and their distribution extends over the whole field of Catholic missions. It is necessary to observe, that the association for the propagation of the faith has neither missionaries nor missionary establishments, and that none of the missionary institutions depend entirely on the support of the association; they have each their special, and, to us, to a great degree, unknown sources of support; but, according to their claims or necessities, they receive assistance from this central fund. It would be, therefore, a great mistake, to compare the amount raised by the association with the income of any English society, or even with that of several societies. It would find its fellow only in a society collecting funds to assist all our missionary societies in the continuance or extension of their labours. Nor should it be forgotten, that the amount employed is much more productive of direct missionary labours than an equal amount expended by our societies. All Catholic missionaries are, and must remain unmarried; they are all educated by particular, and, for the most part, by conventual institutions; they are accustomed to great frugality, and restricted to a style of dress, and of domesticity, which separate them from those more expensive circles and habits in which Protestant missionaries participate; they are often forwarded to their stations by the vessels of the government, and they are also, in other respects, more economically maintained than our missionaries can be.

British Protestants should then understand, that a new and a powerful auxiliary fund to all Catholic propagation efforts has these few years sprung into being, and risen to maturity in the neighbouring, and, alas! too generally, least friendly part of the Continent, and that it is destined, from its character and organization, to become increasingly powerful, if it were only by its momentum, or an almost involuntary action. The progress of its influence is not only regular, but rapid; dependent indeed in various degrees on the political condition of the countries into which it has been introduced, but rallying, under all circumstances, the zeal and the liberality of the members of the Romish church. The review of a few years, which is the most that this communication will allow, ought to fix the attention of those who desire the propagation of the true faith, the pure gospel. The receipts of the association in 1839 amounted to 550,000

francs, 22,0007. more than those of 1838, to double the amount received in 1837, to four times the sum received in 1835, and to six times the receipts of 1833: so that in six years, the contributions had not merely increased regularly, but they had multiplied six times the yearly revenue of the association. The income of 1839 was 2,340,000 francs, (93,550.) The amount of 1840 shows an increase of 23,1207., and a disposable fund amounting to 3,276,000 francs, (131,1007.) In 1841, the increase, though less, was still considerable, (11,1407.), and it announces that, notwithstanding the great augmentations already obtained, the association has not reached the maximum of its resources, but that an institution, that in eight years has raised its revenue from 12,250. to 142,2507., may calculate on a much greater support. The accounts of 1842 are not yet made public; I know, however, that they will manifest an increase of several thousand pounds. The details of the collections present some curious facts, only a few of which can be mentioned.In 1839, Spain contributed only 408 francs, (87.); in 1840, 27,302 francs, (1,2007.) The Sicilies, in 1839, 6,000 francs, (2407.) ; in 1841, 61,600 francs, (3,2007.); Ireland, in 1839, 58,500 francs, (2,3207.); in 1841, 196,000 francs, (nearly 8,000.) Scotland, unable to contribute, received, in 1841, nearly 1,000. It has been shown, that the great bulk of these contributions are collected from halfpenny subscribers; it follows, that the number of subscribers and of agents must be considerable; connected too with devotional exercises, which carry with them indulgences, and that without penance or mortification, it is evident that the agency has a mighty hold on the people for whom it has been arranged.

With such augmented means, it is not surprising that the association is able to assist the numerous companies, religious orders, and congregations, that take their part in Catholic missions in different parts of the world. The congregation of foreign missions, the congregation of the Priests of the Mission, or Lazarists, the congregation of the Holy Heart, or Picpus; the company of Jesus, the Carmelites, Capuchins, Dominicans, Franciscans, and, in all, about twentyeight different institutions, are thus assisted and encouraged.

The old missionary stations have been reinforced, and those who have so long contended against the most formidable opposition, and have persevered amidst persecution, and, in spite of the most cruel martyrdom, are now cheered by the prospect of brighter scenes. Numerous additions have been made to the band of labourers in China, Cochin China, and the adjacent countries, and the missionaries will soon see priestly coadjutors, who will approach them, not

stealthily, and in disguise, but conveyed in honour, and publicly, in a frigate in the royal marine of France. Whatever may be the religious character of the Catholic missions in that part of the world, at least they maintain the reputation for regularity and dis. cipline. I have lately seen an official letter from China, giving the periodical statement of the condition of the missions of the congregations of foreign missions, only in SutChuen, Yun-nam, and Koni-Tcheon, in 1841. Catechumens received, 313; adults baptized, 406; marriages blessed. 236; extreme unctions administered, 819; adults deceased, 1390; Christian children deceased, 887; annual confessions, 37,808; children baptized at the article of death, 17,827 ;* schools of boys, 54; schools of girls, 114; European priests, 14; native priests, 30; seminary for native priests, 1. This is apparently a very correct and faithful statement of this portion of the great Roman Catholic work in that vast field on which our missionaries are only just about to enter.

Not only are the old missions replenished, but new missions have been commenced on a large scale; and though the Roman Catholic religion has ceased to be the religion of the state, these missions are more than encouraged by the government of France. Every month missionaries embark in the ports of that country, and often on board the vessels of the Royal Marine. Independently of their missions to Australia, the French Roman Catholics have founded establishments in East and West Oceanica, (the Polynesian Islands,) and made provision for extensive efforts. The college formed at Valparaiso will furnish men for the islands still pagan, or in which Protestant missionaries have been long and successfully labouring. Bishops preside over the apostolical vicariates that have been created by the Pope, and the most flattering marks of interest have been given to missionaries and natives, by presents from his Holiness, and from his Majesty the King of the French. Swords and images, dresses, altars, pictures, instruments, music, implements, and tools, have been sent out from princes and potentates, spiritual and temporal. The feats of the Venus and the Artemise at Tahiti and Woahu are well known, but they do not appear to have produced the effect that might have been expected on the minds of Protestant Christians in Great Britain and America. The Society, Marquesas, Gambier, and Friendly Islands, have now either French consular or military establishments, but the way was opened for them by the priests of

These are children brought to the priests for cure or assistance, and to whom the baptismal regenerating ordinance having been administered, they are made children of God. and members of the Roman Catholic apostolical church. The words of the office are the very same as those of the English Liturgy.

the French missions. Here the native priest is arrayed in garments sent by the Pope; there the Statue of the Virgin, given by his Holiness, is installed, amidst the smoke and flames of guns fired in her honour, and the display of presents furnished by royal munificence; houses and looms are raised by the tools and materials supplied by the King and Queen of the French. A consul is established at Tahiti, who has published in France the most revolting calumnies against the Protestant missionaries of England, and their native converts. The priests even are encouraged to write to the directors of the association for the propagation of the faith for publication in France, that the English missionaries assemble the people in their chapel, and, instead of preaching, exhibit, by a magic lantern, the Pope and the Catholic priests burning the Protestants in a furnace. Little did the founders of the London Missionary Society imagine that these groups of islands, which they hoped to rescue from paganism, were to be so soon invaded by missionaries from those "other unenlightened countries," contemplated among the objects of the Society's efforts, and embraced by their Christian charity. When the "Duff" was captured, who anticipated that, on the shores of Tahiti, a war was to be waged by the priests, much more dangerous than that carried on by the privateers of France, and that in times of long continued peace, the cannon of its navy was to impose Romanism on converted, on Christian populations? But it is true; and the captain of the "Venus," Dupetit Thouars, now admiral, who threatened to bombard, and who extorted money from Tahiti, has since taken possession of the Marquesas. It is true that the Bishop of the Marquesas sailed in December last, with fifteen missionaries, several operatives, and twelve sisters, for the Polynesian Islands, one of the flags of the ship bearing the Pontifical tiara. It is true, that within a few weeks, thirtythree Catholic missionaries, almost all Frenchmen, have sailed for different missionary stations, and that, within a few months, above a hundred have embarked from the ports of France.

These very imperfect details of the French Roman Catholic missions are, I fear, too ample for the Evangelical Magazine, but they should be known. They should be read, too, in connexion with the account of the confrérie of the Holy and Immaculate Heart of Mary. Will they contribute to rouse from a dangerous, if not a sinful, apathy, those Protestant Christians, who are so zealous in attacking every distant and indolent error, but who refuse to look even at the master-evil which is before them, and which they must meet, and grapple with, sooner or later, in every part of the world? Yours, &c. M. W.