disposition, and comply with the conditions required.' These conditions are thus explained, 'It is enjoined to visit a church, and pray according to the pious intentions of the sovereign pontiff.' Now, not to mention the importance of communicating such knowledge to the Protestant children; what think you of a plan that supplies the monks and nuns with means to diffuse it among the little ones of their own flock?

un

Can we wonder that the Irish Protestant ministers of all denominations set themselves decidedly against such a system as this? Is it not their duty by every means in their power, to resist such subtle and dangerous devices against the souls of their poor innocents? Some clergy in the county of Down have endeavoured to obtain certain modifications of the national scheme; and our friend, Archdeacon Hoare of Limerick, has intimated the propriety of the parochial clergy endeavouring to moderate and regulate a system whose introduction they cannot prevent. We are however compelled to join with CHARLOTTE ELIZABETH in protesting against any participation in this holy alliance, and in calling upon British christians to step forwards with increasing liberality in support of those institutions, whose object is to promote Scriptural education. It is at this moment in the power of British Protestants, to make known the word of life in every part of Ireland. No new institutions are necessary; all that is requisite is the supply of additional funds to the valuable institutions already in existence. The London Hibernian Society, the Lady's Hibernian Society, the Sunday School Society for Ireland, the Irish Society, and the Scripture Reader's Society, have all abundant opportunities of usefulness, but are all checked in their operations for want of funds. This is at present the only serious impediment to the cause of Scriptural Institutions in Ireland.

Of the beneficial results of ex

isting Scriptural Schools, take the following statement.

I have just been feasting on that most cheering of all spectacles, a scriptural school. The history of this may furnish a specimen of what might be done, if Protestants would act up to their obliga. tions, in regard to the children of their poor neighbours. Some years ago, the boy's school here was built and established on Erasmus Smith's foundation; and Mr. E. anxious to extend the blessing, at his own private cost added to the building one for girls. The support that he might naturally have looked for in such an undertaking, was not given; and with the exception of eight pounds a year afforded for the mistress's salary by the London Ladies' Hibernian School Society, and a small allowance paid by the Dublin Foundling Hospital, for each foundling admitted, the whole burden of expence falls on the clergyman, who has not for years received a shilling of tithe from those whom he is thus benefiting. The trifle granted to the mistress, of course, will scarcely find her in clothing, and she is maintained at the glebe. A very large proportion of the children in both schools are Romanists. They have frequently been forbidden to attend, and for a time prevented; but so fully alive are the poor of this country to the value of education, that in every case they have returned to their teachers. Opposition in some form is invariably offered to the good work: but its adversaries cannot prevail. He who when on earth said, "Suffer little children to come unto me, and forbid them not," has power to enforce his own command. If we be willing, he will open a door for us which no man can shut.

But what a humbling spectacle is this to us! We are living at ease, and enjoying a thousand superfluities, while the public purse amply provides for general education, and wealthy societies unite in supplying spiritual aid. Here is a clergyman, the incumbent of a large parish, defrauded by an unprincipled conspiracy of the income assigned to him by the laws of the land; himself the father of a numerous family, thrown entirely on his private resources for their support and education; and maintaining that ungrudging hospitality which Scripture and his own benevolent mind alike direct him to use: yet voluntarily adding to all other burdens the heavy expences of a school, established almost exclusively for the advantage of children whose parents are taught to regard him with animosity, to harass, annoy, and if they may, to injure him. Such an instance of patient continuance in well doing, in returning good for evil, and blessing, yea multiplying blessings where the "curse causeless "

perpetually assails him, speaks eloquently. Would that it might speak effectively, and bring forward some who could not only commend his work but substantially aid in it. Eight pounds a year towards such an outlay, in such a place, and for such a purpose, is all that England can give, and that too by the hand of private beneficence. If Mr. E. would apply to the Board, admit the priest, banish the Bible, lay the Extracts' on a shelf, and put into the children's hands the legends, the catechisms, the inflammatory denunciations of Rome, he might command any measure of government patronage: but no, Mr. E. is a Protestant clergyman, he desires to feed the poor lambs of his flock with the sincere milk of the word; and so he may, provided he does it at his own cost, and that of his own family.

your very work-houses will become barracks for a rebel army, and all the money saved, all the energies redeemed from the debasing habits of intoxication, will be devoted to the manufacture and the application of pikes. As to the political remedy-the Justice-to-Ireland municipal plan-it may very well be adopted if the resolution is come to of colonizing some distant settlement with the exiled Protestants of Ireland; and making over the other portion of her inhabitants to the powers of darkness for ever.

The spectacle of the poor children assembled in their respective rooms, and diligently engaged in learning from anxious teachers, was indeed most interesting. The situation of the schoolhouse is quite a contrast to the flaunting publicity of those under the Board.' The latter are sure to stare you in the face by the road side, in naked newness of stone and mortar. This is shaded by trees, which also overshadow the approach to the church, the hallowed fold of a small and scattered flock, standing in the rustic grave-yard, with a fringe of trees, and an occasional yew or hawthorn marking some endeared resting-place of mortality. Roses and other sweet climbers embower the modest school-house; and for a back ground the noble mountains rise in dark magnificence. A little garden parts it from the narrow, rugged road, which separates both it and the church from the glebe. There is somethiug very touching in the retired loneliness of the place; surrounded, as it is well known to be, by a most formidable hostile neighbourhood; banded against tithes, and tainted by an hereditary enmity that only the healing stream of gospel love can ever wash away. Oh, what a field is this fair, ruined land! White to the harvest, but where are the labourers to gather it in? We are mocked, befooled by projects of amelioration; one man proposing to regenerate Ireland by building work-houses-another by establishing temperance societies-a third by giving up all political and local authority to the demagogues who clamour for it-and carrying on the spiritual work without visible means. All are alike futile. The first indispensable step is, indeed, to relieve the wretched poor from their intolerable destitution; therefore build workhouses. The evils of widespread intemperance must be checked; therefore declare war against the whiskeyshops; but unless you unloose the fetters of bigotry by means of religious instruction,

Mr.

Our author has inserted some very judicious remarks on Inglis and Mr. Noel's Tours in Ireland, for which however we must refer to her volume. We are also compelled to pass over the animated and interesting statements of the moral reformation produced by the divine blessing on the pious and liberal exertions of Lords Farnham, Roden, Mandeville, and other patriotic Irish noblemen, and large proprietors. These are indeed Ireland's best friends; would that their number were exceedingly increased. They may be taunted and insulted with vague and groundless charges. The enemies of religion and of peace may lay to their charge things which they know not; and the wretched dependents of an Irish agitator may at his bidding erase the names of those noble patriots from the roll of honourable and trustworthy employment; but their record is on high, and thousands yet unborn shall bless the names of Lorton, Roden, Farnham, Powerscourt, Mandeville, and others, who instead of expending their almost princely revenues in inglorious security and fashionable amusements, peril their lives by sojourning within the assassin's range, and employ their time, their talents, and their property in promoting the real interests of those who are compelled by the priestly mandate to withhold every customary token of civility and respect.

Charlotte Elizabeth is peculiarly zealous in advocating the instruction of the native Irish by means

of their own language. She forms indeed a more correct estimate of the number of the Irish speaking people than is common, observing that they amount to about two millions, of whom one fourth, or five hundred thousand speak exclusively Irish, and the remaining fifteen hundred thousand speak English as well as Irish. In her zeal, however, for the Irish speaking population, she seems almost to lose sight of the immense majority who are accustomed to the English tongue; and while speaking of the Irish classes, Irish preachers, and Irish Scripture readers, passes by in silence the immense exertions which have been made and are making on behalf of the English speaking population. If Ireland contains seven or eight millions, whilst those who exclusively speak Irish are not more than half a million, an enlightened benevolence, while it prohibits us from neglecting the smaller number, will stimulate us to proportionate exertions on behalf of the vast majority.

At Bethesda, on Sunday morning, we had a valuable discourse from the Rev. John Gregg; in return for which, I most ungratefully gave him a scolding in the vestry. I never before saw him exercising his gifts any where but among the native Irish, hundreds of whom I have assisted to collect about him in the suburbs of London, to hear the 'story o' paace' in their own tongue. It made me jealous on behalf of the perishing Irish, that one so surpassingly eloquent in that language should even for a day wrap his talent in a napkin, and preach to an English-speaking congregation. I told him so; and obtained the only redress I could get, a promise that in his circuits on the home mission, he would always select the most Irish district, and devote himself as much as possible to the native race. I cannot bear to see any servant of God, possessed of that incalculably precious gift the power of addressing these lost sheep of an ancient fold, and calling them to return to the good Shepherd-employed in any other work; and little as the congregation of Bethesda might thank me, I would silence for ever, if I could, their dear pastor's English tongue, and lay him under a bond to speak Irish only to the end of his days.

Now the fact is, that every attempt which has yet been made

to establish a regular service in the vernacular Irish has failed. Mr. Beamish, Mr. Gregg, and sundry others, have tried at West Street in London, and in other places. Large and overflowing congregations have been collected in the first instance, but they have invariably wasted away; and in consequence, Mr. Beamish and Mr., Gregg, instead of spending their strength on a few vernacular speaking Irish, have deemed themselves justified in employing their time and talents in the larger and more encouraging field which has opened before them in the highest circles of London and of Dublin.

On this point, however, we will not enlarge. We most cordially wish that every inhabitant of Ireland should hear the word of God in that language which he best understands, be it Irish or English. At the same time, it is unquestionable, that in very many cases where English and Irish bibles are gratuitously offered to the Irish speaking population, they have preferred the gift of the English. Nor is this choice to be wondered at. Valuable as the Irish version is, it is not generally intelligible; the different provinces of Ireland speak different Irish dialects, and the dialect of the Irish Bible differs more or less from them all. By reading the English Bible, the poor Irishman hopes to improve his knowledge of the English language, and he well knows that acquaintance with the English language is indispensable to his present interests.

and

We take our leave, however, of Charlotte Elizabeth, with many acknowledgments for the pleasure she has afforded us; with the ardent hope that her work may meet with extensive circulation, that many may be raised up to co-operate with her in communicating scriptural education, whether in English or Irish, we care not, to the perishing multitude of our fellow subjects in Ireland.

A CONSIDERABLE sensation has been recently excited by a Sermon of Dr. Hook's, which was preached before her Majesty at the Chapel Royal, and said to have been followed by an intimation that Dr. H. would no longer be called upon to preach in turn, as one of the Royal Chaplains. The Doctor has however issued a letter, in which he states that he has no reason to suppose that his discourse is in any way displeasing to her Majesty; he has however seen fit to publish his discourse in a cheap form, which has, in consequence of the above-named .reports, met with a very extensive circulation, and given rise to very contradictory remarks and feelings.

The discourse does not appear in itself deserving of any particular attention. The text is "Hear the Church." Matt. xviii. 17, and the Sermon is a kind of eulogy on our Church, on grounds which, while at first apparently assailing the Papists, go very far eventually to establish the foundation on which Popery

rests.

The doctor begins his discourse by referring to the respect with which the royal chapel must be regarded as the place where, from time immemorial, our Sovereigns have worshipped, and our Bishops preached, and where the sound of our English Liturgy was first heard; and be thence infers the propriety of laying before his audience the claims, the character, and the privileges of the church. And these not with reference to its political, but its religious character.

'No one who reads the Bible can for one moment doubt that religion is, or ought to be, a national concern, so long as the Bible contains such awful denunciations against national apostacy and national vice, and while among the predicted blessings of Christianity, it was foretold "that kings should be the nursing fathers, and queens the nursing mothers of the church." And to desire to belong to that religious society which happens to be established in our native land, is a sentiOCTOBER 1838.

as one,

ment patriotic, praiseworthy, and honourable. But here is always a still further question to be askednamely, whether the society of Christians established by the government, and invested with certain emoluments and privileges, be a pure branch of that church which was instituted by our blessed Lord and his apostles; and if it be not such, however willing we might be to preserve the peace of society, by refusing to injure a national institution, we should, nevertheless, be amply justified as religionists, in refusing to conform to it. If the mere fact that a religious society is established by the civil government be sufficient to claim for it our adhesion, see what the consequences must be: we should be obliged, on such principles, to become Presbyterians in Scotland and Holland, Papists in France and Italy-nay, in some parts of the world, worshippers of the Mosque, and votaries of Brahma, whereas the consistent Protestant could not, of course, conform to the established church in France or Italy, until those churches have undergone a thorough reformation. The consistent English churchman cannot conform to the Presbyterian establishment in Scotland, but in that part of the island attends the services of the Scottish Episcopal church, which, though at one time established, was at the revolution in 1688, from political considerations, deprived of its endowments, which were then given to the community of Presbyterians, which has there become the established religion.'

Now we must say this is very much like denying the Church of Scotland to be a church. Every hypothesis which places conformity to the Church of Scotland on the same ground with the worshipping at the Mosque, and the idolatrous rites of Bramah, is in its own nature invidious, though there may be a loophole for escape. "The visible Church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly ministered according to

Christ's ordinance in all those things that of necessity are requisite to the same;" and it is quite clear that the Church of Scotland answers to this description. The only point on

which an objection can be taken is, that the Ministers of the Scotch Church are not episcopally ordained; but before this objection can apply, it will be necessary to prove that episcopal ordination is of necessity requisite to the due administration of the Sacraments, which we apprehend can scarcely on scriptural grounds be established. It should be remembered that the Scotch clergy can trace their ordination up to apostolical times, as clearly as the clergy of the English church.

The following however is the passage which is said to have been the most offensive, though it does not appear to us the most objectionable.

'Bless God, then, we may, that the true church is established here in England, and that while as patriots we would support its establishment for our country's good, we can also, as Christians, conscientiously conform to it; yet it is not on the ground that it is established by the state, but on grounds much higher --and holier than these, that in this sacred place we are to state its claims. So entirely independent is the church (as the church) of the state, that were all connexion between church and state at this very moment to cease, (though we may be sure the monarchy would be destroyed,) the church, as the church, would continue precisely as she now is; that is to say, our bishops, though deprived of temporal rank, would still exercise all those spiritual functions, which, conferred by higher than human authority, no human authority can take away; still to the vacant sees they would consecrate new bishops, still ordain the clergy, still confirm the baptized, still govern the church; our priests, assisted by the deacons, would still administer the sacraments, preach the Gospel; our Liturgy, even though we were driven to upper rooms of our towns, or to the very caves of the desert, would still be solemnized. We may be sure of this, for this very thing has happened in times past. When the

and

United States of America were English colonies, the English church was there established: at the revolution the state was destroyed. Monarchy has there ceased to exist; but the church, though depressed for a time, remains uninjured: so that there-among the American republicans-under the superintendence of no fewer than sixteen bishops, you will find her sacraments and ordinances administered, and all her ritual and liturgical services administered, with not less of piety, zeal, and solemnity than here in England; there you may see the church, like an oasis in the desert, blessed by the dews of heaven, and shedding heavenly blessings around her, in a land where, because no religion is established, if it were not for her, nothing but the extremes of infidelity or fanaticism would prevail.'

Now it is by no means a necessary consequence, that if the connexion between the church and state were severed, the monarchy would be overturned. It does not follow, that because in the Great Rebellion, the cry of No Bishop was connected with No King, that this must always be the case. At the same time, if the connexion between the Church and State were terminated, it is obvious that great encouragement would be given to the lawless and disobedient, and that the cause of true liberty and good government would exceedingly suffer.

Nor is it true that the American Church has remained uninjured by its separation from the state; on the contrary, though reviving, it is very far from that condition in which we trust it may eventually appear. The American bishops perform, it is true, all the essential offices of episcopacy, but their position is one of considerable delicacy and difficulty, and which indeed must ever be the case, while solely dependent on voluntary obedience and support.

Dr. H. next proceeds to answer the Romish objection, that the Church of England was founded by certain Protestants in the sixteenth century, and contends that there was an English church prior to the introduction of Romanism-that the reformers only swept away the heresies and corruptions which Rome had introduced into the English