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IRELAND IN 1846, CONSIDERED IN REFERENCE TO THE RAPID GROWTH OF POPERY; WITH SUGGESTIONS FOR REMEDYING THE EVIL. Addressed to Sir Culling Smith, Bart. By P. DIXON HARDY. London: Seeley, Burnside, and Seeley.

The above (by Mr. Hardy, the leading religious bookseller in Dublin,) is one of the most interesting and important works that we yet have seen on the true state of that unhappy country. He strikes at once at the root of all Ireland's misery. The poor, trusting to their potatoes, which fed them cheaply and idlyand urged on by their priests, who had in view the increase of baptism, marriage and death fees, &c.-made early and hasty marriages, so that while England and other countries have taken 120 years to double their population, Ireland has doubled hers in 63 years. For the propagation of the Romish faith, £7,000 is yearly sent out of Ireland, extorted from the penury of the poorest peasantry in the world, not to speak of the Repeal and other Romish funds.

Mr. Hardy says that "from the Roman Catholic Book Society, for the first ten years, 5,000,000 books, full of lying legends and the grossest superstitions, were issued. And all this time the Protestant Tract Society, once a flourishing establishment, has been permitted to become worse than extinct." Of the students in Maynooth College, he says, "They are in general taken from the lowest orders, and having imbibed the party prejudices and superstitions of their race and creed from their earliest infancy, trained up with the most perfect detestation of everything Protestant, or that may in any way be connected with England (one of their bishops says, that the poor think themselves justified in hating and injuring those who differ from them in religion)— they are taught to regard the Protestant Bible as a book emanating from the devil, (in a letter from the Pope, it is called 'the Gospel of the devil,') and that it should be burned wherever it was discovered. Receiving the first rudiments of his education from some hedge schoolmaster, very generally the prime mover in a ribbon or some other secret society, the embryo priest enters Maynooth-a

block well fittted to fill the situation for which he is designed-to be for a time the willing slave of the pope and his vicegerents, the bishops and superiors of the institution in which his mind and habits are formed; in his own turn to become a tyrant and a demi-god, the keeper of the consciences of the people, and the absolver of their sins.'

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On the eighth commandment, the Maynooth student is taught in the treatises of Bailie and Dr. Delahoque, that a certain amount may be stolen from a particular class of people, without mortal sin being committed; that more may lawfully be stole from a rich man than a poor man; and whether the theft is a mortal sin or not, must be according to the rank of the respective parties deprived."

The Maynooth student is also taught, that "the priest in the confessional acts not as man, but as God;" that there "he stands in the place of God." (2 Thess. ii. 4.) Father Sheeham, in his evidence before the Intimidation Committee, distinctly stated that "the priest in the confessional represents or has power from God."

They also learn, as was explicitly stated by Mr. Dixon, a Romish priest, that "the pope is esteemed as God on earth," and that "he can do all things that God can.

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As to the income of the priests, the Rev. J. W. Dixon, who is now of the Church of England, gives the following schedule of what he received while a parish priest; in which he does not include the advantages of living at the charge of the parishioners, who are obliged to feed the priest and his horse and servant :

Confession of the younger people in the parish, an average of two in each family, at 6d. each, at Christmas and Easter

A charge of 2s. 6d. on each house or family; gross total of families, 800

£ s. D.

80 0 0

100 0 0

180 0 0

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"If I mistake not, a sum was raised in the last six months, in one English town, to shew their gratitude to one man (Cobden) for some political benefit, far greater than the entire amount contributed by all the voluntaries of England and Scotland, within the last thirty years, to shew their gratitude to the Saviour who died and suffered for them, by carrying forward the reformation in Ireland by means of schools, Scripture Readers, or the preaching of the Gospel.

“There are in Ireland seventy-four towns, the population of each of which average 2,500 inhabitants, but not one bookseller, and there are six counties which cannot boast of one bookseller."

THE CONVICT SHIP, AND ENGLAND'S EXILES. In Two Parts. By COLIN ARROTT BROWNING. M. D., Surgeon, Royal Navy. Second edition. Hamilton and Co. Pp. 414.

Dr. Browning was appointed, in 1831, surgeon-superintendant of a convict ship. From that period to the present, when he is making a seventh voyage in the same capacity, he has devoted himself, with untiring assiduity, and firm Christian principle, to the religious and intellectual as well as physical improvement of the unhappy beings placed under his care.

The leading feature in Dr. Browning's plan of treating the convicts under his charge, is the bringing the Gospel to bear on their hearts, and treating them always with considerate Christian principle.

"The attempt to reform our criminals by any means short of those which God himself hath provided and ordained to that end, as set forth in the Scriptures, involves not only ig norant presumption, but practical infidelity." (Preface, p. vi.)

We heartily hope that Dr. Browning's book may enforce, with due weight, this important maxim on our rulers. There is, in the present day, a sad laxity of idea as to the allimportance of truly Christian instruction and conduct on the part of those, to whom the responsible duty is entrusted of managing criminals.

Nothing but the Gospel can convert the heart. How grievously is this forgot in modern theories of prison discipline!

Of the efficacy of Dr. Browning's system of treating the convicts, we select the following testimony from his Excellency the then LieutenantGovernor of Van Diemen's Land. It refers to the convicts brought out by the Arab in 1834.

"It is a most gratifying duty to record the expression of the very high approbation I entertain of Dr. Browning's efforts, in the discipline and reformation of the convicts during the voyage; the success of which has surpassed any thing I could have anticipated to have been accomplished classifying the convicts, and the plain in so short a period. His mode of and simple manner in which he has imparted religious instruction to them, has given an appearance and a mind to these prisoners which I have never observed on any former occasion; and I strongly recommend, that the approbation of his Majesty's government may be evinced by his being, at the earliest period, sent out in charge of another transport.

(Signed,) GEO, ARTHUR."

A remarkable fact is stated by Dr. B. (p. 94):

"Of one thousand and sixty-five prisoners, who have, in five divisions -that is, on five different occasionsembarked under my authority and superintendance, for conveyance to the penal colonies of Australia, it has been ascertained that fourteen only had been educated at a Sabbathschool, of which J. S. was one."

The labour to which the good doctor has been subjected in carrying out his plans must be very great. We hope that efforts will be made to induce the government to appoint a chaplain, as well as a surgeon, to each convict ship, that the effect of a system of Christian discipline may be thoroughly tested. It is too great a burden for one man, to have to provide for both the spiritual and temporal affairs of the convicts. Dr. B. himself says, (p. 345,) "When it is

remembered that, besides the entire management of the prisoners, the whole of the medical duties of the transport devolve upon the surgeonsuperintendent, unassisted, it will readily be conceived that a large portion of my time cannot possibly be devoted to the schools.' Neither can we always expect the medical officer to be so attentive to the spiritual welfare of the convicts, as Dr. Browning has shewn himself to be. A melancholy instance of the contrary is mentioned, (p. 228). It is also most desirable, that the convicts should have all the ordinances of religion duly administered to them by a clergyman.

Once more we beg to repeat our gratification in perusing Dr. Browning's book, and our earnest wish that the system he has delineated may be given full effect to in the way we have mentioned.

SHORT NOTICES.

Female Characters of Holy Writ: in a Course of Sermons preached at the Parish Church of St. John's, Clerkenwell. By HUGH HUGHES, B. D., Rector. Second and third series. 12mo. pp. 580 and 524.

These two interesting volumes complete the author's plan of presenting the entire female biography of Holy Writ in a connected course of expository and practical sermons. The ground is somewhat new, and we can strongly recommend the whole series. From their historical character, they are admirably adapted to keep alive a wakeful and attentive interest in the family circle, when superadded to the wonted ordinances of the Sabbath Day. They are, moreover, specially suitable for school and parish libraries.

Village Sermons. BY ARTHUR ROBERTS, M. A., Rector of Woodrising, Norfolk. 6 vols. 12mo. London: Hamilton and Co.

This is decidedly one of the most valuable collections of sermons that

have issued from the press in modern days.

For family purposes on Sunday evenings, or for cottage lectures, they I will be found not a whit behind Burder and Cooper; and in some respects preferable; and more than this in their praise we cannot easily

say.

An Historical Sketch of the Italian Vaudois, from the First Ages of Christianity to the present Day. By the Rev. H. D. WICKHAM, M. A. 12mo. pp. 232. London: Seeley, Burnside, and Seeley.

The attention of the Christian world cannot be too largely called at this eventful period, as well to Italy as to its Italian-speaking frontiers. There are great and promising openings for usefulness. Under this conviction, we are glad to welcome this interesting little work, which will be found well worthy of attention, notwithstanding the somewhat similar publications which have already issued from the press.

ON WAR.

To the Editor of the Christian Guardian.

SIR,-In the "Friendly Visitor" for the last month (March), I observe a communication from one of your correspondents, which contains an account of the heroic conduct of a soldier's wife during the campaign of the Sutledj. This article you have with singular propriety entitled, "The Horrors of War." I say with singular propriety; for, in most cases, it Iwould have been entitled "Remarkable Instance of Conjugal Affection," or something of that sort. What an illustration, indeed, does this simple story afford of the "horrors of war!" Does it not forcibly suggest to the mind of every reader the question, whether all the boasted glories of this campaign, of which we have heard so much in Parliament, from the pulpit, and from the press, have not been too dearly purchased by the destruction of this one devoted pair? Where, at least, is the individual who would dare deliberately to make the bargain? But, Sir, the object of this communication is to enquire how it happens that we scarcely ever hear either from the pulpit, or by any recognized organ of the Church, one word upon the "horrors," the wickedness, the inexpediency of war. The "world" is certainly awake to the importance of the peace question, and is beginning to express, in various ways, its detestation of a system that has been so long the disgrace of civilized Europe; and shall the "Church" be silent, when the honour of God's law, and the well-being of man, are so nearly concerned?

Are the secular the Deistical writers of the day, to do the work neglected by orthodox Christians? are they to be the first to expose the iniquity of a system which Christianity, had her professors been faithful to their trust, would long ago have banished from the earth? It is my belief, Sir, that one principal cause of the growing prevalence of an infidel spirit, is to be found in the apathy at present manifested by other

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wise enlightened Christians to the great benevolent questions of the day; and especially that of Peace. Why are not the evangelical clergy-the appointed ministers and ambassadors of the Prince of Peace-the unflinching advocates of the peace cause? Are they now so much occupied with questions of metaphysical theology, that important practical duties are forgotten? Or is it because the Article declares it to be lawful for Christian men, at the commandment of the magistrate, to wear weapons, and serve in the wars"? This last I suspect to be, in many cases, the true though unacknowledged reason. Clergymen dread the charge of inconsistency, or, perhaps, of something worse. But they should remember that the Article in question contains, not the rule, but the exception. "The exceptions made in the Articles with respect to war," says Dr. Arnold, "are true as exceptions; but, by dwelling on them, we have lost the benefit of the rule."* though the Fathers of the English Church considered war allowable in certain cases, they nevertheless held it to be in general a fearful curse, and utterly inconsistent with the Christian law of love; and surely never intended that the general rule should be lost sight of in our zeal for the exceptional permission. The ancient Church, too, was wont to bear its testimony against war: the "Truce of God" is well known. Besides, that which might be lawful once, upon the ground of necessity, or expediency, may be utterly unlawful now, when the advance of civilization has disclosed the means of avoiding war, without compromising either the dignity, or the interests of a nation. In short, it is time for the Church, the evangelical Church of England, to take a decided part in this matter; let us unite practically in the good work of promoting peace on earth;

*

Fragment on the Church.

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and our own unhappy dissensions, in matters of opinion, will speedily disappear. Surely this great cause should not be left to the Anti-CornLaw League, the Peace Society, and the Pickwick Club. If you, Sir, would occasionally give us a word in

the Christian Guardian upon this subject, it might be very useful. Every Christian journal ought to be emphatically a "Herald of Peace." I am, &c., OXONIENSIS.

April.

Entelligence.

It is impossible, one would think, not to recognize the hand of God in the remarkable coincidence of public events. In the year 1829, Popery

who, in the present temperament of the House of Commons, could have foreseen any other issue than its adoption? With the manifest lean

was admitted in this nation to politi-ings of all parties but one, and that

cal power. following year? Let Dr. Arnold himself, a strenuous advocate for Catholic emancipation, as it is miscalled, give the answer. His biographer relates, that "the alarming aspect of English society, brought to view in the rural districts disturbances in the winter of 1830, and additionally darkened in 1831 and 1832, by the visitation of the cholera, and the political agitations of the Reform Bill, little as it came within his own experience, gave a color to his whole mind."

What occurred in the

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Well may it be asked, was it a casual coincidence, that Popery was admitted to political power in 1829, and that great national judgments followed in 1830"? And further it may be asked, Is it a casual coincidence, that in 1845 Popery is endowed in the shape of its great theological seminary at Maynooth, thereby receiving not only a legalized and acknowledged, but a permanent and national status in this country hitherto Protestant, and that in 1846, another scourge is sent on the land?

But there is another coincidence more fraught with hope, which it is pleasanter to contemplate: the hand of God in our national calamity, is publicly recognized by our rulers in the appointment of a day of general humiliation that memorable day is observed with universal decorum and respect throughout the land, and we doubt not, with a very remarkable prevalence of genuine godly feeling. Very soon after, the Roman Catholic Relief Bill comes before Parliament; and

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a small minority, to the support of Popery in Ireland, was it possible to anticipate its rejection? And yet it is rejected, and that by a respectable majority. And, moreover, the debates are of infinite importance. It would seem, as if almost by magic, there had been the infusion of a sounder and healthier principle amongst our senators. We have now the question put prominently, and on the highest authority, on its proper footing. To say nothing of the unanswerable arguments of the champions of Protestantism, we have the champions of Popery honestly and manfully coming out of their hiding places, and openly avowing before all the nation, what Popery is, and what Popery expects, and what Popery will not rest till it accomplishes. We are greatly indebted to almost every member who stood up amidst the Popish party, for furnishing the best possible reasons why the relief bill should not pass; but we are indebted beyond all expression to the honest and sincere confession of Lord Arundel-"That he was not inclined to relinquish one iota in the struggle for religious freedom, which he maintained would continue and must continue until Protestantism became extinct." What good Protestant ever doubted that this was the honest conviction and aim of the Papacy? A less sweeping and monopolizing aim, is Popery exhibited in its sickliness and decrepitude. By its fundamental articles, it must never cease till it stand alone on the

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