still fixed in the ideas of the dark ages, and would, by this confession of the patriarch himself, put missionaries to death, if they had the power. If such things are exposed in print by either party, what a deeper tinge of hatred must be found in their private conversations! We need not wonder at the slow progress which evangelical truths make in the East, when such is the character of the opposition, the falsehoods, and the prejudices with which the missionary has to contend. None but the enlightened suppose that there is any difference between the followers of Luther and Voltaire. This is the work of Romanist slanderers, for they find more work to do at present in the East in withstanding Protestant efforts, than in building up Popery itself. Their zeal and ardor for missionary enterprise, after a sleep of more than a hundred years, has within the last twenty years greatly increased; and it is important to keep in view that, by the admissions of Catholics themselves, they have been excited to this degree of zeal by the labors of Protestants. Full proof of this is found in these volumes. M. Boré, in his letter to the Society at Lyons, and to his private friends, makes continual use of this stimulant of rivalry. While in one breath he tries to prove that our labors are without fruit, in the next he will say, "Send on help soon, or these countries are forever lost."

"What I know and see of the Bible Society, and of the American Society, convinces me of the wonderful suitableness of your holy association, which fights Protestantism with its own. weapons. Shall the zeal and the charity of Catholics be overcome by the half-faith of the Reformed churches? The Propagation Society seems to be so much the more necessary, as Rome seems to be in straits for money. At least she no longer sends the annuities which she used to do." II. 323.

"Let us thank God that the American missionaries have drawn so many souls half way along the road to truth, for we shall be able the sooner to lead them to the goal. We shall L grateful for being allowed to enter by all the doors that they have opened with so much difficulty. And above all, we have a kind of good will towards them, for having so sharpened the zeal and the charity of Catholics by the example of their vast Propaganda, which idea they first obtained from us." II. 285. "Zeal for propagating the faith has manifested itself under all forms in the Catholic church, but that form which is best adapted to our epoch, is doubtless that of the Society of Lyons;

because, besides its other innumerable advantages, it unites that of directly destroying the efforts of the sects which, with means greater in a pecuniary point of view, still obtain no results." I. 88.

The above extracts clearly demonstrate that modern Catholic zeal has been greatly stimulated by the "fruitless" missions of the Protestants, and that they have been forced, in imitation of Protestants, to establish, in a measure independent of Rome, voluntary associations like those of Lyons and Vienna, as the surest means of obtaining a militia and other means suited to their purpose. M. Boré opens to us a long chapter of Romish schemes, for "seizing" (this is his own word) on the various Oriental churches, and proselyting them to the Pope; and to accomplish this object, the funds administered by the Lyons Society, and put at the disposal of monks and bishops, are his great reliance.

The two measures which, in his view, seem likely to be most effective in procuring the subjection of the Oriental churches, are first, Catholic missions conducted on a more enlightened and liberal foundation than in past years; and second, the sort of protectorate that France claims to exercise over all Catholic subjects of the Ottomans.

M. Boré, as well as many of his countrymen, feels that the ancient system of missionary operations was carried on by men of too limited education, and of too contracted views. The constitutions of some of the ancient monastic orders restricted the monkish missionary, by his vows, from taking a sufficiently wide scope; and other great bodies have lost either their wealth or their zeal, and it is difficult to replenish such carcases with either. More important still is the fact, that by far the larger number of men attached to the missionary orders of monks have not the degree of science and education necessary to combat with the errors of the age. Protestants have begun to flood the world with their missionaries, who are generally well educated men. Formerly, when the Romish missionaries had the whole field to themselves, the most ignorant agent could make any honest or dishonest representations of the Catholic faith, and there was no one at hand, as now, to dispute or contradict him. They were able also to avail themselves of Catholic kings of Europe, who sometimes substituted force for arguments. But, in this respect, the Catholics in theological warfare are now but as one third against the other two thirds of Europe; the Greek

church and the Protestant church standing prominent as counterbalancing powers to the Romish church. She is reduced, therefore, to the necessity of defending her doctrines, not by bold assertion and authority merely, but by the claims of the learning, science and civilization to be obtained through her means; and, whether well grounded or otherwise, the social and civil, as well as religious privileges that her followers enjoy.

This new phase of Romanism is clearly seen in the remodelled character of its missions in the East. Where formerly a convent would have been established, is now to be found a college. Where formerly a small school was established in a convent for a few boys destined to enter the priesthood, there are now to be found schools for the mass of the people, both male and female. Where were formerly printed but "Hours of Devotion" and the like, at their presses, if they had any, there are now printed popular school books and magazines of useful knowledge. Where the church formerly sent monks, with vows of mendicants upon them, it now sends monks belonging to orders established for the sole purpose of propagating the Catholic faith. If we examine the institutions and rules of the congregations, both male and female, which have been formed within the last hundred years-if we look at the peculiar duties which they have assigned themselves, we shall see that they are conceived in the spirit of a much more extensive and liberal philanthropy than former ones, and that the end is not simply the good works of a self-righteousness, or supererogatory penitence. The vows of the members of these orders are often of the simplest kind; or persons may enter them without taking any vows, and without entering the ecclesiastical order. And that order which takes a supervision of the whole world, the Jesuits, aids and protects them all. "The Jesuits have sought to rekindle in the people the flame of love and charity. To effect this, they have sought auxiliaries, and points of contact with the people, which they have found in this infinite number of religious congregations. These they regard as indispensable helps to the higher religious orders, and to the secular clergy."* The formation of these societies of men and women for definite external Christian purposes, and of missionary seminaries of education, the modifications of the vows and aims of the monkish orders, and the voluntary associations of Lyons and Vienna,

Henrion. Histoire des Ordres Religieux. Bruxelles, 1838.

constitute a new era in the history of the propagation of the Catholic faith, and richly deserve the attention of the evangelical philanthropist. These relaxations of severity, and this introduction of scientific instruction, may have other results than their Jesuitical inventors imagined. They may be wielding weapons of might to their own destruction. As illustrating this new mode of operation, let us notice the Lazarists, who also have the largest share in Eastern missionary operations.

The Lazarists are the chief organs of French missionary zeal in the East. As is generally understood, they are the successors of the Jesuits, having been charged with their Eastern missions by Pius VI. They occupy all the ancient edifices formerly belonging to the Jesuits, and from these facts are often popularly called Jesuits. They have existed as an order since 1626, it having been founded by Vincent de Paul, who accomplished such wonders by his benevolent undertakings. They have charge of more of the theological seminaries of France than any other order. They received from their founder the title of missionary priests, and at first chiefly labored in France. The French government furnishes them with edifices for their seminaries, and a regular allowance for their missions. As their especial charge, they have the Chinese and Levant missions; the central station of the latter is Constantinople. The bishops of St. Louis and of New Orleans, at least, besides many priests among us, belong to this order. At Constantinople, Smyrna, and in many other places in the Levant, they have

merous colleges and schools for both sexes; and these are continually multiplying, and increasing in value and efficiency. They have become more numerous, especially since Protestants have opened so extensively their own schools. Their female seminaries, in the large cities, are worthy of notice, as being all of them established after Protestant schools, in imitation of them, and to counteract them; and yet M. Boré presumptuously boasts, that a school established by the Lazarists, at Constantinople, was the first female school opened in the Ottoman empire. M. Boré's own language explains what he understands by this new phase of Catholicism, and confirms the picture we have given of the Lazarists, and of the modification. which their plans of missionary labor have undergone.

"The Lazarists have perfectly well understood, that, in accordance with the exigencies of the age, they must extend and multiply their means of action. They have felt the truth that

we shall never cease repeating to the clergy, that men led astray by the false light of philosophy and ignorance, can never be brought back to religion but by means of science. Preaching alone will not suffice; there inust be, besides, a system of instruction. It is by elevating youth to the present level of science, and proving its harmony with our faith, that we can most easily inspire youth with the love of goodness; and form men who (from the spirit of proselytism inspired by the truth) will become so many secular apostles." I. 169.

"One course alone remains hereafter to the religious orders, whose lives are not absorbed by labors of a visible and social utility, as those of education, or of expiatory penance as among the Trappists; and this course is that which we call, the great road of science. It is by entering upon this that those corporations that have ease and leisure to cultivate its various branches, like the ancient Benedictines, will find favor with the age. Let them all put themselves upon the same ground, and we will assure them a victory over all their competitors.". I. 39.

"Let some of these voluntary enlighteners come, with positive knowledge of the arts, medicine and other sciences, and supply the incomplete knowledge of the missionary. The world would then gaze with admiration upon a new and intimate alliance between the clergy and the representatives of the other classes of society."

"I am told that the Carmelites have been chosen by the Propaganda to labor in Persia. I do not doubt that they have all the zeal, piety and faith necessary to make them apostles. But these are not sufficient titles, unless they are French. ( Missionaries who come here only to evangelize Christia will not probably be protected by the Persians, unless they propose to perform some work directly useful and necessary. They must come out here as the missionaries of the last century went to China, with science and the light of arts and mechanics. The Mussulmans of Persia know, that if France is not at the head of all the other nations of Europe in knowledge, at least she is the most disinterested in her services." II. 305.

"We think that the missionaries ought to bring to Isfahan, with the treasures of religion, other treasures of science and civilization, and strengthen themselves by establishing a university, open without distinction to all classes, Mussulman and Christian. The former will thus learn to esteem our reli