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men and the officials of the society with reference to the progress and success of the work in which they so ardently engaged is of a deeply interesting character.

About this period the Geneva Evangelical Society was esta blished, and adopted the same machinery, sending their colporteurs into the eastern and south-eastern parts of France. Soon afterwards Lyons, Basle, and other places followed the example; and thus the system of colportage rapidly developed and extended itself, until it attained the magnitude to which it is at present grown. We may mention, that in Appendix II. extracts are given relating to the work of colportage in France, which are of the most touching character.

It was not until 1834 that the British and Foreign Bible Society introduced this system; but after they had once adopted it, it became a conspicuous item in all their plans.

In our remarks upon the second part of Mr. Browne's history, we have only drawn attention to the foreground of the picture; but we must inform the reader that in the distance there are other objects of equal if not of greater interest. Prominent amongst these is British India with its teeming millions, at one time giving promise of early glory, then having its aspirations checked through the capricious and temporizing policy of its rulers, and its march thrown back upon the false ground of its own unholy creed. Beyond is China, with a still more massive population, just yielding an entrance to the beams of divine revelation. Then Australia, New South Wales, and the distant islands of the sea, both in the east and the west, shining with a golden radiance. These are all objects which claim the reader's attention; and through the aid of Mr. Browne's history he may trace their spiritual progress in all its minute particulars. Leaving him to make use of this at his own convenience, we must hasten onwards.

We have said nothing of the difficulties which bible distribution has had to encounter abroad; but we may just observe, that they were not altogether similar to those which beset it at home. Little was known of the discussions respecting prayer, the constitution of the society, its versions, &c., beyond the shores of Great Britain; but the Apocryphal controversy vibrated throughout the continent of Europe. We have mentioned the estimation in which the Apocrypha was held by foreign Protestants no less than by Roman Catholics, and that the arguments of friends at home effected little towards the removal of those prejudices. We may add, that many of the foreign affiliated societies, rather than give up the Apocrypha, were content to sever their connection with the parent society. In this way several branches dropped off, and assumed an independent character. It must not be supposed, however, that the parent society ceased to feel a lively interest in these continental insti

tutions, which it had been honoured in so great a degree to originate. Dissociated from them in work, it still felt united to them by a common object and a common obligation, motives of the highest and the most spiritual nature.

In addition to the above, trials of no little magnitude arose in consequence of the opposition of the Papal and Greek hierarchy, also from the coldness and indifference of rulers and other persons in authority. In Portugal, Spain, Italy, Russia, India, &c., great were the hinderances which sprang from these causes. In not a few places the spirit of persecution was aroused, and some of the agents of the society had to testify their fidelity to God by enduring severe sufferings for the sake of His truth. Thus, while the messengers of peace have been busy sowing the good seed of the word, Satan has not been inactive in his endeavours to countervail their labours.

The rapid success which the society has enjoyed from the commencement has been alluded to. On taking a review of it, shall we not exclaim, How has the little one become a thousand, and the small one a strong nation! Shall we not praise the Author and Giver of every good and perfect gift for such unwonted prosperity? We cannot conceive that any true disciple of the Lord Jesus can read these records without having his heart moved with feelings of deep gratitude to God.

In the concluding chapter, which is a most instructive one, Mr. Browne brings together, in striking contrast, the destitution and indifference which formerly prevailed in reference to the word of life, and the respect now shown to it; the facilities for obtaining supplies, and the provision made. When inquiry was set on foot

"The most lamentable want began to show itself in every direction. It was the lifting up a veil which hung over the condition even of nominal Christendom; and how truly affecting the spectacle which was then brought to light! Unimagined numbers of families, even in our own favoured country, were found to be destitute of the scriptures; on the continent the case was much worse, whilst in the vast regions beyond the famine of the word of God was extreme and entire." (Vol. ii. p. 482.)

Again,

"The bible had become a neglected book-a forgotten book—an unknown book-to a vast and melancholy extent, when it was suddenly brought out of its obscurity, lifted high among the nations, and sent forth on its glorious mission throughout the earth." (Vol. ii. p. 485.)

On the other hand,

"The opportunity for obtaining the scriptures quickened the demand for them. That which was at first the mere supply of destitution, was soon followed by the awakening of a new and healthful desire for the

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word of truth. Not only destitute families became applicants for the sacred volume, and destitute individual adults, but children were found eager to obtain it, and parents eager to supply them. The scriptures also came into request for purposes of education generally; and both at home and abroad (where they were allowed to be introduced,) found a large circulation in schools." (Vol. ii. p. 483.)

As to success :

"Little could the fathers and founders of the society, when they first met together, with a map of the world before them to concert measures for the diffusion of the scriptures . . . have foreseen or anticipated that by the time its first jubilee should arrive, the society which they had just formed would have to report a distribution of nearly twenty-eight million copies of the sacred scriptures, in whole or in integral portions; that kindred institutions in different parts of the world, formed generally after its model and very much through its example and influence, should be found to have added to these distributions, in the same period, above twenty millions more; and that these distributions should have been made in above one hundred and fifty different languages or dia. lects, in one hundred and twenty-five of which not a portion or frag ment of the sacred volume had previously appeared in print." (Vol. ii. p. 488.)

In Appendix III. we have a tabular statement of these results, and it is added, that "the distribution, printing, and translation of the scriptures, in whole or in part, has been promoted by the society,-directly, in 101 languages or dialects; indirectly, in 51 languages or dialects; total, 152." And that since the year of jubilee "several languages have been added." Such are the glorious fruits!

We must now bring this imperfect sketch to a conclusion.

We cannot, however, close our remarks without thanking Mr. Browne for this contribution to our religious literature. However much we may regret the circumstances which led to Mr. Browne's withdrawal from the more laborious duties of a secretary, we cannot but rejoice that his mind, in the mean time, had been directed to such an undertaking; and we trust he may be spared to accomplish other works of equal importance. It is with pleasure, and, we hope, profit, that we have contemplated with him the progress of the society from its early dawn to its present development. We have lingered at home with him. We have, with him, watched the proceedings from a distance; we have traversed with him first the continent of Europe, then the more distant regions of Asia, Africa, and America; then the numerous islands which dot the Atlantic and Pacific oceans; and have experienced unmingled satisfaction from our imaginary travels. We have seen that a mighty power has been extending its influence into lands of various aspects, peopled by races as distinct in their habits, as the customs of the court are from those of the cottage;

that it has pierced the gloom of papal and pagan superstition, and produced such an effect, that while the masses have still held on to their ancient fables, multitudes have shaken off the trammels under which they groaned, and have risen to a purer creed. In every land the entrance of light is giving promise that the day is approaching when Satan's empire shall fall, and the reign of our Great Emanuel be established from the rising of the sun unto the going down thereof. May God in his great mercy hasten the time. May the sword of the Spirit go forth on its divine errand, until it has prevailed to the ends of the earth. May that glorious era speedily commence, when "nation shall not lift up sword against nation, neither shall they learn war any Satan's usurped domination is doomed; for they shall overcome "by the blood of the Lamb, and by the word of their testimony." Surely a history which tells of the triumphs of light over darkness will be more interesting to the Christian than any records of the world's heroes; and we trust that the History of the British and Foreign Bible Society will meet with general acceptance, and promote the glorious object which its excellent author has had in view.

more."

THE RELIGION OF THE ENGLISH IN PARIS AND ITS
ENVIRONS.

On the 29th of May, 1859, the handsome and commodious church in the Rue d'Aguesseau, opposite to the English Embassy, was re-opened for divine worship; the Colonial Church and School Society having raised sufficient funds to secure the building, and having placed the patronage in the hands of the Earl of Shaftesbury, Lord Henry Cholmondeley, and other godly and well-known trustees. A faithful evangelical chaplain, the Rev. Edward Forbes, was appointed, and immediately licensed by the bishop of London. Gradually and surely the congregation increased, till, towards the end of September, it filled the church.

As there are now in Paris three "Temples Protestants," as they are called by the French, in connexion with the church of England -an English Independent congregation, one of English Methodists, one of Scotch Presbyterians, and two congregations of Americans, our relations by blood, and our brothers in the Protestant faith,it may be worth while to take a glance at the moral and religious state of English, and English-speaking society, in Paris and its

environs.

First, then, in summer and autumn, there is a continual stream of tourists rushing in at one barrier and out at another, especially

in the months of June, September, and October; the tourists hastening to the mountains and valleys of Switzerland or the Pyrennees, or returning for the hunting, shooting, and professional seasons at home. Then the hotels are crowded; the hôtel du Louvre, with its glass-covered court, its spacious salle-à-manger, and its five or six hundred bed-rooms, is filled with a population exceeding that of many an English village; while it is difficult to obtain beds at Meurice's, the Bedford, the Rhine, the Brighton, and a dozen other excellent hotels. English sightseers are met with in the imperial palaces, the gardens of the Tuileries and the Luxembourg, in the picture galleries, and in the ancient Hall of the Cæsars; and, for a while, the English tongue seems almost the vernacular of the Boulevards and the Champs Elysées.

Good comes with this moving mass, while evil also follows in its train. Many a Christian "shows his colours" even at the wellserved table-d'hôte. For instance, on the Sabbath-day, a richly dressed English lady calls to her daughter, sotto voce, "The voiture is at the door, 'tis time for us to go to the Opera." A gentleman sitting at her right mildly remonstrates; he reminds the lady that it is "both unscriptural and un-English to go to a place of amusement on the Lord's-day." A gathering frown soon gives place to a courteous sentence or two, the "voiture" is ordered back to its "remise," and the next morning brings a note of thanks to the christian gentleman. The English lady of fashion had "never viewed the matter in that light before," and she "hopes to profit by the kind reproof of the stranger who addressed her." "Where shall we go to-morrow, George?" said a well-moustachioed young man to his friend opposite, as they sipped the end of their bottle of Burgundy on the Saturday evening, and picked at a plate of the smallest of macaroons. "To Versailles, in the morning, to see the fountains; and in the evening, to the Cirque." "Come to church; you may get some good there," said a person close by: the voice was coarse, but the eye beamed kindly-that of an honest though rough tradesman, out for business or a holiday. It just suited the young men ; they offered the tradesman "a calumet of peace," in the shape of a cigar, which he declined in kind words. The next morning the two young men appeared at church, and Versailles and the Cirque were probably postponed to another day. Indeed, many of the tourists attend the churches on the Sundays. We have seen members of both houses of parliament in the church in the Rue d'Aguesseau, as well as squires, bankers, barristers, doctors, and military men, all evidently out for a holiday tour. The proximity of that church to the principal hotels affords an inducement to many who do not feel inclined to walk to one more distant. And we trust that the ministrations of our church, and the word faithfully preached, may be not only as "streams in the desert" to the christian wanderers, but also as a bow drawn "at a venture," whose arrow shall smite "between the joints of the

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