of his old invincible courage ;-" if you have loved my mortal life, so full of misery and imperfection, far more deeply ought you to love that unchangeable and most blessed life which by the mercy of my God I hope soon to enjoy in heaven. You know well that the most intense desire of my heart was to see the empire of the infidel overthrown, but since my sins have rendered me unworthy of so great a blessing, I adore the inscrutable judgments of God. May His will be done! Nothing now remains for me but to commend to you with all my soul the Church which God has committed to my care. Do all in your power to elect a successor full of zeal for the glory of God, who shall be attached to no other interest in the world, and shall seek the good of Christendom alone."

As he uttered these words with such vehemence as his failing strength permitted, he raised his arm, which the sleeve of his woollen tunic falling back left uncovered. With his habitual instinctive modesty he hastily pulled down his long sleeve; this movement was his last.

From that moment, with his eyes fixed on a cross, he breathed forth, in scarcely articulate accents, short passages from Holy Scripture; and his freed soul at last departed to God as he finished the last line from the Paschal vesper hymn as it then stood:

Quæsumus, Auctor omnium

In hoc paschali gaudio,
Ab omni mortis impetu
Tuum defende populum.

Pius V. died on 1st May, 1572, at the age of sixty-eight, after a reign of little more than six years.

The examination of his body after death proved by the testimony of his physicians how heroic and supernatural had been the patience which had lived and laboured without a murmur under the pressure of such excruciating bodily pain. He was mourned not only in Rome, but throughout the whole extent of Christendom, as in very deed a father. He appeared at the moment of his death to S. Teresa, promising her his continued assistance in the work of her reform. When her sisters asked the reason of her tears, she replied: "Wonder not, but rather weep with me, for the Church is widowed of her holy pastor."

S. Pius V. was numbered among the blessed in 1672; his feast is celebrated on the fifth of May. Let every reader of these pages say one Gloria in his honour and one aspiration for our dear country to him who would fain have shed his blood for her on earth-for charity waxes not cold in heaven.

305

ART. II.-PROTESTANT PROSELYTISM IN EASTERN

LANDS.

1. The Gospel in Turkey, being "the Tenth and Eleventh Annual Reports of the Turkish Missions-Aid Society." Published at the Society's Office, 7, Adam Street, W.C.; at Nisbet's; and Hatchard's, London. 1864-5. 2. The Lebanon: a History and a Diary. By DAVID URQUHART. London : Newby. 1860.

3. Journal of a Tour in Egypt, Palestine, Syria, and Greece. By JAMES LAIRD PATTERSON, M.A. London: Dolman. 1852.

4. Prospectus of "the Syrian Protestant College." Issued by "The Turkish Missions-Aid Society." London. 1865.

THER

HERE are few impartial and well-informed Protestants who will not confess that their missions throughout the world have invariably proved to be utter failures. No matter to what sect or denomination they belong, or from what country or association their funds are derived, Protestant missionaries, as preachers of that Gospel about which they speak so much, never have converted, and we believe never will, convert the heathen save by units and driblets, hardly worthy of mention. In India, in Turkey, in Africa, amongst the South-Sea Islanders, and the Red Indians of America, the result of Protestant missionary labour is the same wherever it has been tried. The people to whom their missionaries are sent may, and often do, become more or less civilized from intercourse with educated men, and often learn from those who wish to teach them higher matters, some of the arts and appliances of European life. Some few certainly embrace what their preachers deem to be Christianity; and occasionally, but very seldom, small communities of nominal Christians are formed by them. But to bring whole regions of the inhabitants to the foot of the Cross,-to convert whole nations to Christianity, to prove that their converts have embraced a system in which a man must do what is right as well as believe what is true, are triumphs which have hitherto been reserved for the Catholic Church, and for her alone.

But, even humanly speaking, and quite apart from all considerations of the truth as existing only in the Ark which our Lord Himself built,-can we wonder at these results? Are there any who have sojourned in, or even passed through, lands where missionaries of both religions work, and have not compared the Catholic priest with the Protestant minister who has come out to preach the Gospel in those countries? VOL. VII.—NO. XIV. [New Series.]

X

Take, for instance, an up-country station in British India. Is there a Protestant missionary in the place? If so, he is a man with considerably more than the mere scrip and staff of apostolic days in his possession. As wealth goes amongst Englishmen in the East, he is perhaps not rich; but he is nevertheless quite at his ease, and certainly wanting for nothing. He has his comfortable bungalow; his wife and children are with him; the modest one-horse carriage is not wanting for the evening drive of himself and family; nor is the furniture of his house such as any man of moderate means need despise. He has a regular income from the society he represents; and his allowances are generally such as, with a little care, will allow of his living in great comfort. And, finally, if he falls sick, too sick to remain in the country, the means of taking him home again to England or America are forthcoming at a moment's notice. He is generally a good linguist; for having nothing else to do during six days of the week, he devotes much of his time to the study of the vernacular. He is respected by the European officers of the station; for he is often the only person they ever see in the shape of a clergyman. He is almost always an honest upright man, with little or no knowledge of the world, and, if possible, less of the natives to whom he is sent to preach. This, however, does not matter; for, except amongst his own personal servants, he makes no converts, and has but few hearers. There is no positive harm in him, but as little active good. He is a fair sample of a pious-minded Calvinist, but is certainly no Missionary, as Catholics understand the word. So far from having given up anything to come out to India, both he, his wife, and his generally very numerous-offspring are much better off than if he had remained in his native Lanarkshire or Pennsylvania. If he belongs to the Church of England, he is very often a German by birth, and appears to have "taken orders" in the Establishment without having for a moment abandoned his own peculiar theological views. Some few Englishmen-literates, hardly ever University men-are to be found here and there, as English Church Missionaries; but these are few and far between, nor do their labours often show greater results than those of their Presbyterian fellowlabourers. Even Dr. Littledale* speaks of " the pitiful history of Anglican missions to the heathen;" and he might with great truth have extended his verdict to the missions of every other denomination of Protestantism.

See "The Missionary Aspect of Ritualism," in The Church and the World. (London: Longmans.)

In contrast to the Protestant, take the European Catholic Missionary in the East, as apart from the native-born priest. He is invariably a volunteer for the work, either a monk or a secular priest, who, aspiring to more severe labour in his Master's vineyard, has chosen the hard and rugged path of a preacher of the Gospel in Pagan lands. As a general rule, you will probably find him living in a humble room in the native bazaar, and depending for his daily bread upon the charity of his flock, or the contributions of any English Catholic officer or civilian who may happen to be in the neighbourhood. He is Catholic in his nation as in his creed; for you may find him French, Belgian, Italian, Spanish, Irish, or English. The present writer has met a French nobleman and the son of a wealthy Yorkshire squire labouring and preaching as Jesuit Missionaries to the natives of India and the poor Irish soldiers who form so large a portion of every garrison in that country. Is it, then, to be wondered at if, notwithstanding their superior means and far greater worldly "respectability," the Protestant Missionaries do not succeed as ours do; or rather, that whereas our "Missions are never without fruit, theirs seldom show forth even a few sickly leaves? But the simple fact is, the missionary spirit or rather the spirit which leads a man, if he believes that duty to God calls him to abandon family, wealth, comfort, health, nay, life itself-never has, and never can be, understood by Protestants, whether climbing the heights of ritualism, or sunk in the depths of Socinianism. Catholics are often angry with Protestants, because the latter are uncharitable respecting monks, priests, and nuns. Catholics are wrong in being angry. Hardly any person who is not a Catholic can understand the spirit which moves men and women to make such sacrifices for the love of God, and counts the loss as so much gain. The very idea of these acts is to him as colour to one who has been blind from his birth: he not only cannot understand it, but you cannot explain it to him. This is a truth to which every convert will bear testimony, after his eyes have been opened to the truths of God's One and only Church, and which even few of those who have been Catholic from their youth upwards can realize.

But notwithstanding "the pitiful history" of Protestant missions to the heathen, the work of these gentlemen in that direction is not deserving of other sentiment than that of pity. If men will labour in fields where they can bring forth no harvest, and if others will pay them for doing no good, the affair is theirs, not ours. They never can do harm to the Church in those regions, for they achieve neither good nor evil to any one, further than by giving the natives in places where there are no Catholic Missionaries, a very

Fields.

erroneous idea as to what the duties of a Christian teacher ought to be. Not so, however, in those countries where Protestantism has sent its emissaries to undermine the faith which flourished amongst the inhabitants centuries before the very name of Protestant was known or heard of. To help such undertakings, "The Turkish Missions-Aid Society" was established and is kept up, and it is to the two reports of that society at the head of the list of works under notice, that we would call the especial attention of Protestants, even more than Catholics, throughout England.

The "Laws and Regulations" of "The Turkish Missions-Aid Society" are divided into nine clauses, and in the second of these we are told that—

The object of this society is not to originate a new mission, but to aid existing evangelical missions in the Turkish empire, especially the American.

What these "evangelical" missions are, and to whom the "American" missionaries are sent, we shall see presently. As a matter of course, the society is supported by the very cream of "Evangelical" Protestantism, having Lord Shaftesbury for its President, Lord Ebury as Vice-President, and Mr. Kinnaird as Treasurer. The subscriptions are very large indeed, and from the "statement" furnished by the Report for 1864-65, we find that no less a sum than £24,672. 5s. has been sent out to the East for "Native Agencies" alone, since the commencement of the society, now about eleven years ago; this, of course, being all in addition to the very heavy sums and comfortable salaries furnished by the American Society, called the Board of Foreign Missions, by which these missions and missionaries are maintained.

It would appear that the "fields" occupied by these American Missions are five in number, and the present condition of them is thus summarized in the Eleventh, the latest, Annual Report, now before us :

Missionaries.