they are said in the same proportions as meritorious acts, by which to purchase benefits for the souls in purgatory. When it is further remembered that there is frequently only the vaguest connection, if any, between the prayer that is offered and the thing that is wanted, it is, perhaps, little to be wondered at if the heart and affections should seem untouched, and the beautiful words even of Scripture itself should degenerate into "vain repetitions."

Looking, therefore, at the public prayers of the Church of Rome; at the imperfect and insufficient motives with which they are offered; the improper manner in which they are offered; and, above all, the improper persons to whom they are offered, it is surely but the simple truth, and no breach of Christian charity, to speak of her worship as false, hollow, and heartless. This, at least, was the impression left on my own mind after beholding the apparent insincerity of the worshippers, the irreverent scrubbing, and brushing, and washing, and hammering going on during service-time, to say nothing of the almost dumb service itself "in a tongue not understanded of the people."

But, from other things I saw, I could not escape the further conclusion, that Rome imposes most atrociously upon the ignorance and superstition of her people.

Two particular instances of this I noticed at Rouen and Amiens. Among the many beautiful churches of the former city is that of St. Ouen, which, the Rouennais say, "is the finest in the world." Whilst admiring its graceful columns and exquisite windows, my attention was drawn to a richly gilded case in which was placed a small velvet stand, on which were laid twelve golden leaves, in size like unto a barleycorn. Upon each small leaf was a smaller relic, about the size of a pin's head, and below each relic was written a name, and that the name of one of the twelve apostles! I tried immediately to call to mind such portions of my ecclesiastical history as would tell me what became of the twelve apostles, and I came to the conclusion, since verified, that of some of the twelve apostles we have no authentic history to tell us even where they went, whilst the testimony respecting their end is still more vague and indefinite. How, then, the priests of Rouen have been able to secure a piece of each of their bodies, so as to label them with all the precision of an entomologist's repository, is one of those marvels such as only faith (and that a very blind one) can receive.

Again, at Amiens, whilst looking over its surpassingly grand cathedral, a merry sacristan came forward and showed me, in a case, a small piece of black substance, which I was given to understand was neither more nor less than a piece of the cheek of John the Baptist! Emboldened by the almost jovial manner of my guide, I ventured to

express my doubts as to the genuineness of the relic. He laughed good-humouredly at my unbelief, and with the utmost confidence proceeded to dispel my incredulity, by assuring me that the head of John the Baptist was divided into three portions: one part was taken to Rome, and the other parts to places my guide had on his finger ends; his argument or demonstration going to show, as far as I could make out, that the piece of the cheek was most certainly genuine, because he could satisfactorily dispose of the various parts of the Baptist's head!

With regard, then, to these relics in general, it is enough to remark, that were they kept as mere objects of curiosity, we might think less seriously of the matter; but what can we say when we see our fellow-sinners, sick and weary, venerating such relics, and kneeling before them, with the expectation of receiving miraculous cures ? of my guides, in fact, urged the cures effected before some relics as proofs of their genuineness.

It is refreshing, then, to turn from this iniquitous system to look at the numbers of those who have been liberated by the blessing of God on the efforts of the Society for Irish Church Missions. By the past and present alike we are encouraged to go forward. Out of a hundred and fifty-seven of our candidates confirmed a few weeks since in the church of Clifden, only six-and-twenty were children of original Protestants. Who, then, shall affirm that Romanists cannot be won to the truth? and, if we are striving to win them, who then can say but that we are simply endeavouring, with the help of God, to effect an answer to the church's prayers: that God would be pleased to bring into the way of truth all such as have erred and are deceived?

The recent success given to our efforts in new mission districts tempts one here to enlarge, but the want of space forbids. Before I conclude, however, I should like to state that, when on the Continent, I went to Brussels. Some of my readers may perhaps surmise of whom I was thinking as I stood on an elevated spot looking over the city, the sun going down amid gathering storm clouds, and my imagination picturing the time when

"There was a sound of revelry by night,

And Belgium's capital had gathered there
Her beauty and her chivalry."

Of course I thought of the then gay and accomplished young officer, whose name was afterwards to become with so many of us a household word. I wondered if he were there; and when, next day, I reached the plains of Waterloo, and from the top of the mound looked over the extended battle-field, on which I remembered he was present, I was told

ALEXANDER

DALLAS, M.A.,

IN THE PARISH CHURCH OF CLIFDEN, CONNEMARA,

of no hero whose name seemed half so great as that of our Society's founder. And why? The glory of earthly conquerors is enshrined in crumbling marbles, in tattered trophies, and in fading chaplets. In a few more years these shall be no more. But the trophies won by Alexander Dallas shall remain throughout eternity. His faithfulness will be seen hereafter in immortal souls won for Christ; in willing captives brought to his Saviour's feet. Already he has entered into his rest; even now he awaits the result of his labours. Shall it not then be ours to carry on the work he was privileged to begin; and shall we not seek for more of that grace which caused him to yearn so earnestly for the salvation of souls, and the spread of the Redeemer's kingdom?

"ROTATORY MISSIONS."

THIS was the name given by our late Venerated Father and Friend Mr. Dallas, to one particular class of Missions, which he proposed to found through some parts of Ireland.

Distinct, in some of their leading features, from such great centres of operations as Dublin or Connemara, this class of Missions was regarded as tentative until the funds of the Society admitted of a more permanent and expansive machinery being employed. The leading thought that originated them, seems to have been to try and reach at once as many of the Roman Catholics as possible, in particular localities, by a rapid and economical process. Instead, therefore, of locating agents in any fixed place in these Missions, it was proposed that they should be required "to rotate" from one field of labour to another, spreading everywhere as they went the glad tidings of salvation.

Portarlington was chosen as the most suitable place for the first experiment in this interesting work. The selection of that town was most happy. Geographically speaking, it was very suitable, as it lies upon the borders of three large counties, the King's, the Queen's, and the County Kildare, and thus it was placed within easy distance of several considerable towns, where the agents could obtain temporary lodgings, and other needful requirements. Historically, Portarlington was also most suitable, having been built at the end of the seventeenth century, by French Protestant refugees, as an asylum for those whom the persecutions of Romanism had forced to abandon all for Christ's sake. In such a town it was only reasonable to expect that the work of the Irish Church Missions should find security and much Christian sympathy. These expectations have been fully realized, and the success, which, through God's blessing, has attended the work, has fully justified the wisdom manifested in selecting Portarlington as the

From this

central point of the first Rotatory Mission in Ireland. central point, and with a radius of nearly thirty miles in every direction, the Missionary work is now being effectively carried on in about fifty distinct parishes.

There are six principal stations in this wide field of labour, which are chosen as starting points, from whence the whole range of the Mission-field can be reached. These, as a general rule, are each occupied twice every year-for that is all we can do with our present available staff, and, diverging in every direction from these points, the agents enter every house when they can obtain admission, approach labourers in the fields, accompany travellers on the high road, visit Roman Catholic schools, meet worshippers returning from mass, and, in fact, by every lawful means, they strive to come in contact with as many of the Roman Catholic population as possible. About one thousand Roman Catholics are thus addressed every month, and more than ten times that number are frequently reached by means of the handbills which are sown broadcast over the whole Mission field. Unlike those Missions where the staff are more permanently located, the agents in these "Rotatory Missions" are constantly breaking new ground, and entering upon fields of labour where no previous efforts of the same kind have ever been made amongst the Roman Catholic population. In many cases, the parishes thus visited contribute so generously to the support of the Society, that the burden of sustaining this Mission falls lightly upon the general funds. In some cases, too, the parochial clergy superintend the work proceeding in their parishes, but in all cases the Mission is held responsible for the direct superintendence of the agents, and of the whole machinery.

And now for the results of this experiment, so far as the Portarlington Mission is concerned. It must be premised that it is, of course, harder to estimate these results in Missions constituted on this principle, than in those where the agency is permanently located, and where, therefore, it is more easy to trace the growth of the work, and so judge fully of its effects. General results affecting the whole Mission-field are more to be looked for in these places where the agents are constantly "rotating," than any particular instances of real spiritual blessing. And yet our gracious God has been pleased to favour us with both these kinds of fruit in this district.

Some remarkable general effects of the work may be noticed first. There is then now scarcely one champion for Romanism remaining in the whole of this Mission.

Repeated challenges used to be given to the agents to defend what were supposed to be the indefensible tenets of the Protestant