corrupt good manners," and make evil man- | in name) not a few are really thinking what ners worse. We have need therefore to be on our guard in two respects: take care whom we keep company with for the sake of ourselves -take care how we associate with others for their sake. We must take care who our friends are, lest we receive mischief; take care what kind of friends we are, lest we impart it. Those who countenance what is wrong are answerable for much of the evil their ountenance leads to.

of such friendship. If it narrows our mind
so that we cannot regard others with due
Christian charity; if the intercourse it tends
to sinks down into a mere habit of talking
on religious subjects without feeling them;
if it interferes with the duties we owe to the
claims of worldly business, or of relations
and employers, it requires a check.
must give it that check, but not lose the
benefits of such intercourse. Such Christian
friendship is invaluable. 'It enables us to

We

thize, none to feel with us-with our craving heart eating inward, and devouring itself-is anything but happiness. It would be existence, but not life. On the other hand, to find our own mind reflected by the minds of those around uss-to find our views shared, our sentiments echoed back to us-to live among those whose hearts beat as with one pulse-this is one of the greatest happinesses we know. God knew this; and therefore even in Paradise, where man was quite innocent, he considered his happiness but ill pro-strengthen each others hands in God:" vided for while man 66 was alone." Nay, even heaven, we are led to believe, will owe part of its happiness to the society of kindred minds who will meet there. Man will be perfectly happy only when the whole family in heaven and earth is united in one. When, "in the dispensation of the fulness of time, God shall have gathered together in one all things in Christ, both which are in heaven and which are in earth," then will happiness be complete. Heaven will owe not a little of its happiness to this-that "charity never faileth," that love abounds. Why is all this? Because God has formed us dependant, in part, for happiness and even improvement on our fellow-creatures.

it allows, in some cases, of friendly candour, which may be of great use. Very intimate Christian friendship will allow, and will best answer its end if it allows, of mutual watchfulness over each others spiritual welfare. "If one fall, the other shall raise up his fellow," and exempt us from the unhappiness of him "who is alone when he falleth." It allows of a gentle caution being given; so that the one, who for the time is "more spiritual, may restore the other in the spirit of meekness." It will allow of the word in season, spoken with a direct view to admonish the friend, and "to provoke to love and to good works." It allows and calls for mutual defence. The fellow-soldier may aniTo develope riper Christian principles, to mate and exhort his fellow-soldier to follow make us as holy and as happy as we are capa- the great Captain of their " common salvable through grace of becoming, we must have tion;" not to fear a little smile, a little conintercourse with those whose dearest thoughts, tempt, a little discouragement. The most like our own, point to God; who, like our celebrated of ancient poets delights to describe selves, feel that God is all in all. Directly and his favourite army as going on to battle in indirectly, and in diverse ways, will the com- the ranks, "desiring to succour one another." pany of such persons ripen the seeds of piety So should Christians be; so especially will and happiness within us. We shall get more the best Christian friends be. They will risk into the very soul of religion thereby; we a little in each others defence, and in reliev shall be drawn forth into the summer-glowing each others difficulties. It would be of love; we shall be experiencing the truth, well to try to form one or more such friendwhich in its use is blessed (as in its abuse it is ships as these: they are the bliss, and (after lamentable), that the countenance of friends Christ) the greatest blessing of life. has a sharpening influence upon each other, should lose no opportunity of forming them, like that of steel upon steel. Now, if there spare no pains to keep them pure, and to be something so valuable in the intercourse of gain and impart the full benefit of them. true Christians, they should seek it in the We shall not then require to be told, as if it spirit best calculated to profit by such com- were a new fact-we shall be able to put our munion. own seal to it, shall like to be reminded of it, lest we should become sluggish in seeking the benefit; but we shall need no testimony beyond our own experience of it-that, "as iron sharpeneth iron, so doth a man the countenance of his friend."

They should seek it in Christian friendship. They should constantly be on the look-out for those who are willing to drink deep with them at the fountain of divine truth. None can select such for them (except in youth) so well as they for themselves. Such persons are drawn together; and sometimes their friendship, when travelling together through the earlier steps of Christian experience, or through severe trials, is of a most lasting character. They are rivetted, as it were by the hot rivet, so close that scarcely anything can separate them. It is our duty, indeed, to be on our guard against the abuse

We

But our expectations from this truth are not to be limited to the exercise of private friendship. We cannot all be bound together by such ties, desirable as they are; but then, again, all real Christians are real friends. They may never have spoken, they may want introduction one to another, distance of situation may keep them apart, circumstances may keep them unacquainted though near in

point of neighbourhood; yet have they, being | assemblies of the congregation. Here espeall partakers of the same Spirit, that which is calculated, under altered circumstances, to make and keep them friends. All Christians, I repeat, are friends; and therefore we may expect many circumstances, short of strict and intimate friendship, calculated to bring into play the principle upon which I have been dwelling. I shall mention two circumstances under which this may happen.

1. I would recommend all persons to seek this means of improvement in their families. With his family is every Christian bound to share, and by sharing to increase, his devout affections. There are innumerable degrees of life among the members of our Lord: there are all the stages from simple consecration to him, in baptism and profession, to the fullest union. To be helpers of each others faith throughout these several stagesto become by mutual communication joint partakers of one common Spirit-is one of the most effectual means of spiritual growth. "He that watereth may hope to be watered also himself." He that diligently instructs his household in the word of God, and with them approaches, day by day, the throne of God in prayer; he that determines with the courageous Joshua, "As for me and my house, we will serve the Lord;" he that, like the devout Cornelius, summons together "his kinsmen and near friends," reminding them that they are present before God to hear all things that are commanded them of God-" it is evident that such a man, if he has one well-disposed member of his family, is “sharpening the countenance" and forming the religious character of such friend, be it wife, child, servant, or any other rela tionship.

66

2. But this is not all: he is in the way to have his own "countenance sharpened," his own motives quickened, his own soul stirred up to watchfulness, love, zeal, diligence, and an endeavour at being consistent. If we know ourselves, we know that we want every kind of motive, every sort of help, manifold and complicated fences, guards, motives "for growing in grace and adorning the doctrine of God our Saviour in all things." Then let every Christian try the power of meeting each morning and evening to pray together with his family; let him take care it does not sink into a mere form; let him be anxious to gain advantage to his own heart, to his own character; and, through God's blessing, methinks he will not fail to find that this holy exercise strengthens him for daily conflicts, arms him with resolution against daily trials. But, if so, how much more should we thank God for those further helps which he afforde to us in the pub

cially the fellowship of kindred minds is like to that above. If we came to his house expecting much, imploring much, desiring much, we should gain much. Our God would enrich us, and that partly through the channel of our "fellowship one with another." He would make our sympathy, our fellowfeeling, our joint exercise of common prayer and united praise, the expressing together of like wants, wishes, thankfulness-the means of drawing forth and improving our character, and fitting us, with a confirmed heart and more resolute countenance, to pass on through the duties of life. In other words, he would make us feel, in his house, the truth of his own assurance, that man's countenance has a sharpening effect upon his fellow.

any measure

I suspect it is so with many of us already, in a measure. Could we recal, however faintly, all our mind owes to the public congregation, we should be truly grateful to God for allowing us, and providing for us, the privilege of meeting together as we do. It may almost startle us when we attempt to trace the ripening and formation of our present mind, to see how gradually, how secretly, and by what various helps, it has been fashioned up to what it now is; and of this process, how very much we owe to the public devotion and public fellow-feeling of the church in which we have been brought up! Some portion of our present character we owe indeed to friends, parents, public opinion; some principles are sown in us by books; some spring up of themselves by reflection, and are ripened by the events of life: but, surely, not a little of of stedfast Christian principle we have ob tained, is owing to the exercises of God's house. Here, as we have partaken with others of the same prayers, praises, feelings, views, fresh vigour has been communicated to us; we have felt the power of sympathy; we have entered on our weekly duties with fresh spiritual life, and thus proved the mighty "sharpening" influence of social worship. We should seek more of this. We should come with enlarged expectations from this source. If we are real children of God, we bring with us to his house an awful sense of God's greatness, and a filial trust in his mercy. We should try to stir them up before we come. As we come, let us remember that we come for the purpose of increasing and exercising these feelings. We should come in the spirit of persons summoning others to our aid, "that we may exalt his name, and humble ourselves before him together." We should come as those who want other Christians to help us out in

expressing our feelings. We should come bringing our own spark of piety that lies smouldering in our own hearts, that it may catch new vigour from the like spark in other hearts, and together burst into the steady flame of grateful sacrifice, ascending straight and strong to heaven.

the story being that the sacrilegious act received a

visible impress of the divine displeasure in the punishright hand, until by a due course of penance he atoned ment of the delinquent by the withering up of his for his impiety. I said that if he would only bring it with me, I would be answerable for its remaining in he replied that he would not stir it for a thousand pounds.

my possession until the following morning; to which

In the same direction from the church, but a little farther off, is a stone-roofed cell, which, with one more still nearer, and another about a mile away in an opposite direction, the villagers denominate "little chapels."

As might be expected, the place is not without its "holy well," with two small heaps of stones adjoining, round which the pilgrims take their "rounds." Honesty is not always associated in the minds of Romanists with a fondness for holy wells. "I'm astonished at you, Sheehan, to keep so wicked a dog on this pathway," said the worthy rector of a parish in the diocese of Cloyne once to a man who lived close to one of those resorts of superstition and vice, and was himself well known and esteemed amongst his neighbours as a Romish devotee. "Ah," replied Sheehan, "if you knew how much I want his protection, you would not blame me; if I hadn't him here with me, the people that are always coming to the holy well would not leave me a sod of my little rick of turf without stealing."

Here, however, is to be seen such a standing me morial of the danger of being dishonest as may contribute to keep the pilgrims more honest than those frequenting the parish of my friend were reputed to be; for on the road leading from the well we were shown a small hole in a stone, which we were told was an impression made by the foot of a widow's cow, that once stuck there as a thief was trying to take her off: and on another stone, on the opposite side of the road, two similar impressions made by the stick

FROM THE JOURNAL OF AN IRISH CURATE*. WALKED with one of the readers to spend part of the day amongst a few converts residing in the village of C-, parish of K-r. The first house in which we sat down being that of a Romanist, we there had a long and favourable opportunity of proclaiming the glad tidings to several who would not have been in our way elsewhere. Some of them freely, but inoffensively, spoke their sentiments, asked questions, and attentively hearkened to our answers, but all miserably ignorant. We thence proceeded to the village of K——, the farthest off in this parish, and beautifully situated at the foot of a picturesque range of bold and lofty mountains, with a vast and diversified landscape view spread out in front, equally enchanting as magnificent. This village abounds in ecclesiastical antiquities, the principal of which-the old parish church-presents a curious and handsome specimen of ancient architecture. In the buryingground attached to it are some stones inscribed with ogham characters, supposed by some to have been the sacred and mystical characters of the druids, but by others to have belonged to a period considerably subsequent to the introduction of Christianity into our island. At the head of one of the graves stands a colossal stone cross, measuring nine feet above the surface of the ground. Almost every thing that could inspire the worshippers with a sacred awe appears to have been aimed at in the structure and arrangement of the church, especially in the small quantity of lighting of the robber's knee and hand into it as he vainly admitted into it; the only original inlets for that element to the body of the building being two small apertures facing each other at opposite sides, and each only eight inches wide. In what seems to have been the place cut off for the high altar, there is an end window, through which, though not much wider than those in the sides, women in a state of pregnancy are constantly to be seen forcing themselves, from a persuasion that if they succeed in doing so they shall not die in their approaching confinement. Just over the entrance door, on the exterior, is to be seen a stone face, which, though something defaced, presented as fine and benevolently expressed a countenance as any thing in either ancient or modern sculpture can boast of; but you no sooner enter the building after having dwelt for some time with admiration on the benign aspect thus exhibited to your view, than you are almost driven back again with an instinctive horror by the appearance of two other faces over the door leading to the end apartment, half canine, half human, and as hideous and diabolic in expression as can well be imagined.

Within a few yards of the church stand the walls of another edifice, of course ecclesiastical, consisting of two rooms in length, and, before unlofted, two in height. This is a totally different style of architecture from the other, and evidently of a later date; perhaps a popish friary, erected in the 15th century by the Spaniards, by whom the church also is erroneously supposed by some to have been built. We were shown within the walls, by a farmer of the village, a stone about three feet long, which he assured us was once found in its place in the morning after his own father had brought it out the evening before to use it as a sharpening stone. But this was not all; another part of • From the Achill Missionary Herald.

endeavoured to effect his escape, when terrified by the wonderful thing he had just seen befal the cow. The story goes on to say that there he stuck until he died. In short, it is altogether a locality of wonders, and wonderful in its appearance, presenting more the look of a city in ruins than of a mountain village; nor has it added a little to its look of dilapidated antiquity, that some time ago a large number of tenants, who were there ejected, were allowed to take with them the roofs of their houses, leaving nothing behind but the bare walls. No wonder that in such a locality the inhabitants should be superstitious; it would indeed be wonderful if they were not.

After saying much to our guide upon the great point, and to a few others who here came in our way, we returned to the village of C—, through which we had already passed, paying only a visit to the house of a Romanist. Here we had two particularly interesting meetings in the houses of two of the converts, our hearers being chiefly composed of Romanists, all attentive, inquisitive, and interested in what they heard and a third meeting, still larger, outside the door of another convert, where, the longer we staid, the greater number gathered round us.

One man argued freely, but was respectful and civil in his entire deportment, as were indeed the whole of them. Nothing seemed to touch them more than my now and again sometimes repeating off, and sometimes reading, portions of our Irish prayers. The

"In one of those frightful tumults instigated by the priests at the funeral of converts, and in some of which they head the mob, when the infuriated people were about to throw the officiating clergyman into the grave and trample on him, the clergyman had the presence of mind to commence the Lord's prayer in Irish: instantly the whole tumult ceased, spades and pitchforks were dropped, the ceremony was allowed to be performed with perfect quiet, and a few days afterwards, when the clergyman was walking, a peasant came up to him almost