injustice of the Establishment, they are bidden to reflect on the perils they would incur by abolishing it. When they ask what is the use of pastors without flocks, of sheepfolds without sheep, they are told to consider the danger of countenancing a rival set of pastors whose flocks are multitudinous and whose pens are full. We are further told that whatever abstract justice may seem to demand, it is neither safe nor just to execute it. The Protestant garrison in Ireland embraces, we are assured, the only loyal subjects England retains in Ireland; it would be at once a folly and a crime to alienate these our only friends, to degrade and injure them, the only allies we possess against hostile Papists and rebels. It is premature and sanguine to hope that this, the great Protestant bulwark argument, has lost all power because it is less triumphant than of yore. Doubtless it cannot carry matters with the high hand it once did, but it is still capable of much mischief, and is on every account worthy of attention. When it is said that it is impolitic and unjust to alienate and injure friends for the doubtful prospect of conciliating foes, it is clear that the whole question turns upon who those friends are, and what are the conditions of their friendship. What is it we are expected to do to keep them friends? Is it consistent with conscience, with reason? It is certain that friendship may be offered on terms which no honest man or nation can accept. "You stick to me and I will stick to you," is a bargain which may be proposed to further objects the most infamous. There are friends and friends, and some are of a character from whom wise men pray to be delivered. No one need have any difficulty in finding friends, troops of friends, if no stipulations are to be made as regards the terms of their friendship. The question now is, What does the friendship of Irish Episcopalians cost us, not only in money, but in self-respect, in justice, and in a clear conscience? And is their friendship or loyalty—if it can only be had for the buying-worth its cost? Is it not offered at a price outrageously too dear? Can it help us towards peace and unity, or any one of the objects of good government? Three hundred years of disaffection and disunion give a sufficient answer to the question. Then, as regards the bulwark of Protestantism, those amongst us who care about that can have no difficulty in forming a judgment. This precious bulwark is a wall of sand which every tide throws down and washes away. The simple Protestant public in this country has been over and over again assured that the bulwark was in first-rate order; that it was repelling its foes with victorious success; that a little more sand would make it perfect and inexpugnable. Now positively for the last time was the Reformation going to prevail; now was Romish error about to fall prostrate before the advance of Gospel truth. The cruel census of 1861 dissipated those beautiful visions beyond hope. "After more than a quarter of a century of missionary labours within this district (the Dioceses of Tuam, Killala, and Achonry), the Anglicans have to show an absolute decrease of numbers from 21,765 in 1834, to 17,157 in 1861, or 4,608 individuals, being more than one fourth of their present total strength in their united dioceses." 1 1 Freeman's Journal Church Commission, 12th Report. Few are aware of the enormous sums annually devoted to the conversion of the Roman Catholics of Ireland, especially in the West. This money is disbursed by various Missionary Societies, which collect their funds chiefly from England and Scotland, and dispose of sums greater, it is computed, than the ordinary diocesan revenue of the sees in which they operate. One society alone enjoys an income averaging £24,000 per annum, and it is probable that since 1849 it has expended upwards of a quarter of a million sterling in this district. It is reasonable to suppose that the subscribers of these large sums would expect some return for their money. They were assured by several most exalted dignitaries of the Church that nothing could be more satisfactory. The Bishop of Winchester, in 1859, eighteen months before the Census, declared that he had seen churches crowded; meetings thronged to overflowing; and late comers, who could find no room, swarming like bees all round the building." Canon Wordsworth told them that "hundreds of thousands were flocking to the services of the Church." Archdeacon Stopford said that "ten thousands of Roman Catholics have openly cast off the religion of Rome, and are now amongst the most earnest and attentive C "the certain that friendship may be offered on terms which no honest man or nation can accept. "You stick to me and I will stick to you,” is a bargain which may be proposed to further objects the most infamous. There are friends and friends, and some are of a character from whom wise men pray to be delivered. No one need have any difficulty in finding friends, troops of friends, if no stipulations are to be made as regards the terms of their friendship. The question now is, What does the friendship of Irish Episcopalians cost us, not only in money, but in self-respect, in justice, and in a clear conscience? And is their friendship or loyalty—if it can only be had for the buying-worth its cost? Is it not offered at a price outrageously too dear? Can it help us towards peace and unity, or any one of the objects of good government? Three hundred years of disaffection and disunion give a sufficient answer to the question. Then, as regards the bulwark of Protestantism, those amongst us who care about that can have no difficulty in forming a judgment. This precious bulwark is a wall of sand which every tide throws down and washes away. The simple Protestant public in this country has been over and over again assured that the bulwark was in first-rate order; that it was repelling its foes with victorious success; that a little more sand would make it perfect and inexpugnable. Now positively for the last time was the Reformation going to prevail; now was Romish error about to fall prostrate before the advance of Gospel truth. The cruel census of 1861 dissipated those beautiful visions beyond hope. "After more than a quarter of a century of missionary labours within this district (the Dioceses of Tuam, Killala, and Achonry), the Anglicans have to show an absolute decrease of numbers from 21,765 in 1834, to 17,157 in 1861, or 4,608 individuals, being more than one fourth of their present total strength in their united dioceses." 1 Freeman's Journal Church Commission, 12th Report. Few are aware of the enormous sums annually devoted to the conversion of the Roman Catholics of Ireland, especially in the West. This money is disbursed by various Missionary Societies, which collect their funds chiefly from England and Scotland, and dispose of sums greater, it is computed, than the ordinary diocesan revenue of the sees in which they operate. One society alone enjoys an income averaging £24,000 per annum, and it is probable that since 1849 it has expended upwards of a quarter of a million sterling in this district. It is reasonable to suppose that the subscribers of these large sums would expect some return for their money. They were assured by several most exalted dignitaries of the Church that nothing could be more satisfactory. The Bishop of Winchester, in 1859, eighteen months before the Census, declared that he had seen the churches crowded; meetings thronged to overflowing; and late comers, who could find no room, swarming like bees all round the building." Canon Wordsworth told them that "hundreds of thousands were flocking to the services of the Church." Archdeacon Stopford said that "ten thousands of Roman Catholics have openly cast off the religion of Rome, and are now amongst the most earnest and attentive C |