was steadily maintaining his Christian profession; as, also, that the native Christians, though subjected to great privations and sufferings, proved faithful, and increased in numbers. Still further encouraged by the expression of an earnest wish, on the part of the authorities and merchants of Mauritius, to renew commercial intercourse with Madagascar, he boldly proceeded on his visit of friendship, with a view to ascertain the sentiments of Government, and the actual state of the people.

The vessel, which bore Mr. Ellis and Mr. Cameron from Mauritius to Madagascar, was engaged by the authorities and merchants of Mauritius to convey a memorial to the Queen, expressive of their earnest desire to renew commercial intercourse between the two islands. On its arrival at Tamatave, after a tempestuous voyage, the little English party were coolly received by the Malagasy officials, who harped on the injuries inflicted on the town in 1845, and demanded satisfaction. After some delay, Messrs. Ellis and Cameron wrote a letter, in their own name, to the Queen, asking Her Majesty's permission to pay a visit of friendship to the capital. An interview with the Chief Judge of Tamatave was soon afterwards granted, when the conversation threw a strong light on the prevalent feelings of the Malagasy, while it afforded a good opportunity for assuaging their irritation.

"After a short general conversation respecting railroads, steam-ships, the electric telegraph, and other things of which he had heard, he [the Chief Judge] dismissed his attendants, and, sending all out of the house excepting the chief officers, entered, in a low tone of voice scarcely audible, into a very grave and earnest conversation with Mr. Cameron. In reply to his inquiry as to the real object of our visit, he was informed that it was, as we had expressed in our letter to the Queen and officers, to pay a friendly visit to the Queen and Chiefs, to converse about things for the good of the country that, if the Queen chose to receive us, we should proceed; but, if not, return in the same vessel. In reference to the attack on the country in 1845, he said, 'Why did the Queen of England treat them so, or allow them to be so treated? and, if it was done without her knowledge, why not make some reparation?' Mr. Cameron replied, that the Queen of England probably did not know what was done until some time afterwards, and had expressed her desire to be friendly by sending, in 1849, a British Admiral, Dacres, with a letter and presents, thus holding out the hand of friendship by the highest officer she could employ in such a service; and that, as both letters and presents had been refused, the English were waiting until the Malagasy should intimate some willingness to be friendly. He said they could not accept the terms on which the friendship was at that time offered; and he then asked what was the object of the merchants in sending the memorial to the Queen, who had already stated the compensation she required for the injury done. He was told, that we had no instructions from the merchants, but believed their object was to make known in the most honourable manner to the Queen herself their desires that the trade might be renewed, and to be made acquainted exactly with the wishes of Her Majesty. He said, the Queen had refused to entertain a

proposal, said to have been recently made from the island of Bourbon, to receive a certain sum of money to open the ports. The Judge then asked whether the English had any intention of attacking Madagascar, as they had been informed that a fleet was coming against them. They were assured that we had never heard of any such intention, and did not believe there existed any foundation whatever for the report. They then inquired about the state of feeling between England and America, and said they had heard that the latter were about to invade the territories of the English in India; and, adverting again to the friendship of the English, they all said it would be good for them, and for the people at Mauritius, if friendly and commercial intercourse were restored." (Pp. 29, 30.)

Mr. Ellis's comment on this conversation is to the effect, that the Chiefs were glad of an opportunity of conversing freely with persons in whose statements they could confide, and whom they regarded as their friends. And we may add, that it proves how deep and enduring is the respect felt for self-denying Missionaries, who, insulated from the intrigues of Governments, prove to the Heathen, by a series of unselfish and unworldly acts, that their aim is to confer on them temporal as well as spiritual blessings.

We next find Mr. Ellis conversing with the chief Custom-house officer, from whom he learns that the punishments inflicted on the native Christians the last time they were discovered were so severe, and so many had been put to death, that but few besides the Prince, and some of the Queen's relations, remained. The officer also regretted the closing of the schools, in which his own son had distinguished himself; adding, "that all the Chiefs earnestly desired education for their children, and that the youth of the country were themselves eager after knowledge." Who does not see that Christianity has struck its educational roots into the very heart of this Pagan community, and that by this secondary blessing it has taken a firm hold of their affections? In studying the language of the country, Mr. Ellis was much struck with the perfect agreement of the Malagasy and the Eastern Polynesians in the names of many of the things most common to both. His previous knowledge of the language of the latter, however, was of little avail in facilitating his progress, owing to the great complexity in the structure and application of its verbs. His intercourse with the natives was favoured by a special relaxation in his behalf of the strict prohibition of their communication with Europeaus; and he made admirable use of his facilities in studying the character, customs, laws, and natural productions of the country. Hence his numerous valuable contributions to different branches of science, more especially to botany; his descriptions and photographic illustrations of which are exquisitely beautiful. Among other observations, he noted the existence of a mild form of slavery exercised by the Hovas, a conquering and predominant race, over the Betsimasaraka, a hardy, robust, and somewhat athletic people. He ascertained, also, that the trade with America had somewhat increased since the rupture with the Europeans. He found the natives inquisitive, and anxious to hear about other countries, as well as eager to talk about their own; but their chief topic of conversation had reference to the re-opening of the

trade. "It is not probable," he observes, "that the trade with America will increase to any great extent, as the horned cattle and rice, the two articles of export which Madagascar can supply in greatest abundance, are not those for which America is likely to furnish any demand; and the present policy of the native Government seems rather directed to the subjugation of the disaffected and independent tribes within the island, than to the development of its resources for external commerce." (P. 35.) “But,” he subjoins, "besides those who were eager for the arrival of the money, and the articles of foreign manufacture, which the opening of intercourse with other countries would bring to Madagascar, there were others deeply interested in higher and more important objects, eager after more valuable supplies, food for the mind and the heart; and, though we could not satisfy their wants, our frequent intercourse with them was intensely interesting, and sometimes deeply affecting." (P. 36.)

After a delay of fifteen days, letters from the Queen's Government were received in answer both to the communication from Mauritius, and to the more private letter of the Christian Missionary. They were courteous, but evasive, recommending the applicants to return across the water in order to escape the Malagasy fever prevalent at that period on the coast. Considering that the edict forbidding all intercourse with foreigners was still in force, and no compensation for former injuries had been made, the absence of a direct refusal of permission encouraged Mr. Ellis to hope for eventual success in the objects of his mission. Meanwhile the merchants of Mauritius were informed on what terms the Queen would grant them permission to renew the trade. The required sum was fifteen thousand dollars, which the wealth of Mauritius by public subscriptions speedily liquidated. The Christian natives were disposed to interpret these demonstrations in favour of their English friends. Nor can it be doubted, that Mr. Ellis's visit tended powerfully to dissipate the fears and prejudices of the Malagasy Government, and thus to facilitate a commercial as well as ultimately an evangelical success. Nor did he fail to cultivate his present opportunities of usefulness. He and his companion spent much time with their valued friends on shore, advising and encouraging them in their difficult position. Letters and presents were also forwarded to the capital, with small sums of money for the relief of those in distress.

After this brief sketch of the commencement of the volume, it is almost superfluous to recommend a work so fraught with novel information on a subject which has long deeply interested the British public. Its truthful narratives, its touching incidents, its valuable information on the character and habits of a distant Pagan community, on whose horizon "the Sun of Righteousness" is just arising "with healing in His wings,”—all commend it, as well supplying a great defect in our knowledge of that part of the world. Its photographic illustrations of men and things add much to the value of the book.

(To be continued.)

40

THE DYING OFFICE-BEARER.

THE following passages are selected from a pamphlet recently published in Edinburgh.* They are monitory to Christian professors, especially to office-bearers and men of leading influence, in every communion. Nor are they the less acceptable, but perhaps the more suggestive, for an idiom or two which we are unaccustomed to use. To God's chastened children they convey both searching and solacing truth.

Mr. Hog was an advocate at the Scottish bar, and one of the most eminent "Elders" of the Free Church. Having feared the Lord from his youth, he became in early manhood "explicitly a Christian." He declared himself on the side of evangelical religion, when such profession was comparatively rare among men of his class. He was wise enough to know what is the true secret of enjoying this life,-namely, not to have one's portion in it. His religion "appeared not so much in what he saw, or how he looked, or even in what he did, as in what he was." Great was his liberality, manifold were his active exertions, in the cause of Christ; and he provided, a few weeks before his death, "for the perpetuating of his personal contribution to the support of the ministry" in the church at Newliston, which had been erected at his own charge. Affliction refined his Christian graces. Certainly," says his Pastor, "I have never witnessed either a humility so deep, or a faith so simple, so childlike, as his.” "He died," adds another friend, "at twelve o'clock on the night of Saturday, the 31st of July, 1858; and the glorified spirit opened his eyes then, on a new day, a new week, a new month, a new Sabbath, a new life, a new heaven, an eternity, at once!"

NOW IS THE ACCEPTED TIME.

Of the interest Mr. Hog took in the congregation of which he was a member, in its prosperity spiritually as well as temporally, the following letter, addressed to the members of the Kirk-Session, (of whom he was the oldest,) and intended, no doubt, for others as well as them, affords impressive evidence. Perhaps intentionally, it was never sent during his life; but was found among his other papers since his death.

66 Newliston, April 6th, 1858.

"DEAR FRIENDS,-Receive a few words from a dying man. "Do not delay coming to Christ, and making your peace with God in Him: do so now in your day of health and strength. Do not put it off to

*Memorial of the late James Maitland Hog, Esq., of Newliston. By the Rev. James C. Burns. Maclaren.-This " Memorial we commend to our readers. The funeral sermon, artless, appropriate, and in the best sense impressive, the touching incidents of Mr. Hog's long illness, and, especially, the appended extracts from his diary, which, by a remarkable mastery over his palsied frame, began and ended with that illness,-all are deserving of much more than transient attention.— EDITORS.

a sick-bed, or a death-bed. You may die suddenly, or your body may be racked with pain; but even if otherwise, the mind often becomes weak and unfitted for entering on the requisite inquiries, or engaging in the proper exercises. I can speak with some experience: I have suffered no acute pain, but have just gradually grown weaker. Now, I can testify to the disadvantage we may all of us be put to, in contending in such circumstances with the corruptions within, or with the great enemy of souls, who may take occasion by our weakness of mind to ply us with all manner of evil suggestions, filling the mind with doubts and darkness, and all the floods of corruption; driving us, if he can, to despair of mercy. The suggestion of Satan in the day of health will be, Time enough, time enough.' His suggestion in the day of sickness will be, 'Too late, too late.' And is it not often practically true, not that the day of mercy is over, but that it becomes less probable that a soul which has refused to listen to the word of God through a long life will do so at its close, or that one who has been contented with a mere form will now feel the want of the substance? Unless a miracle of grace prevent, such souls are likely to depart from the earthly tenement, either despairing of mercy, or trusting in a lie, or in utter insensibility.

"From all such termination of your mortal career let me warn you to guard, by coming now to Christ. Come, then, without delay. Come now, this very day you will never repent having done so. Do not, I beseech you, wait till you are better fitted to come: that will never be. The more you know of yourself, the worse you will think of yourself.

"Early, or late, you must come as a poor, lost sinner, despairing of yourself, but casting yourself on the free mercy of God in Jesus Christ, not only for pardon, but for deliverance from the power of sin; for righteousness and strength, for holiness, for perseverance, for the victory over sin and Satan, for sanctification, and for complete redemption. To the last it will be the same: the glory of salvation thou canst not share ; it must be all Christ's. From first to last, the work is Christ's, and is free. Come, then, just as you are; ask the forgiveness of your sins, and freedom from sin's bondage. Seek that Christ may be made to you wisdom, and righteousness, and sanctification, and complete redemption. This includes all things; not only the final issue, but all the steps which lead to it. Trust wholly, and without doubting, in Christ's all-sufficiency; and all will be yours. Come then, without delay: you cannot come too soonyou may be too late.”

SACRAMENTAL MEDITATION.

O, what precious privileges I have had in my day! and how slow have I been to improve them! When I look back upon my life, I see nothing in myself but sin, and mercies manifold not improved as they ought to have been. I see I have been one of the chief of sinners. I have not only been a very heinous offender, but I have been so in circumstances when I had the means of knowing better. It is a wonder to me that I have been