he school societies. Their interest was conected with the success of those societies, and was identified with the extension of education. They were mostly Roman Catholics, and were, For the most part, persons of great shrewdness and capacity, possessed of more information than was generally attributed to them. The war which the clergy waged against the schools, brought them at once into collision with these men; and the event has proved that the latter were not to be despised." The schoolmasters tried every means to avert or to mitigate the indignation of the priests; they argued the matter, explained, temporised, but all to no purpose:—the clergy were not to be appeased, and their deportment towards this humble, but influential class of men, was extremely harsh and severe. Many of them were driven from their homes and from comfortable livelihoods, and were either reduced to starvation or forced to seek employment in distant countries. Others continued to struggle on in a constant state of suffering, and exposed to perpetual bursts of clerical indigna tion. It was not wonderful, therefore, if a desire to quit a Church which denounced and persecuted them, should spring up in the minds of these men. They would naturally be led to examine the foundations of that power which exerted all its force and energy for their destruction, and to withdraw themselves from its dominion, if this could be done with a clear conscience. Some of the schoolmasters soon satisfied themselves that they might withdraw from the communion of the Church of Rome without endangering their interests in a future world; and, as the conflict between the priests and the schoolmasters continued, the latter, from time to time, passed over to the Reformed religion, according as they were pressed or persecuted by the clergy. But as yet, the reformation was confined to the schoolmasters. A new scene was now about to open. There was a schoolmaster in the county of Cavan, who kept school under one of the societies. This man had long sustained a severe persecution from his parish priest. He was a Roman Catholic; but being a man of much firmness of mind, he continued to keep his school open, and to attend public worship at his chapel at the same time. The anger of the priest increased into violence when he discovered that the firmness of the schoolmaster was not to be overcome. When his displeasure was at its height, it happened that, during divine service on a Sunday, he perceived the object of his indignation in the crowd. Addressing the schoolmaster in a loud voice, he called upon him to come forward, and to promise, in the face of the congregation, to give up the school, which he had so long contumaciously continued. The schoolmaster answered in respect a goat in presence of the whole congregation; that, finally, subduing his indignation, he limited his vengeance to a threat of turning the man out of the chapel. This threat, the schoolmaster said, there would be no occasion to execute. He would quit, he said, the chapel without force, and would never again enter it. The latter declaration produced a deep effect, both upon the priest and upon the congregation. The former perceived he had pushed matters too far: the latter were struck as if by some sudden and extraordinary occurrence. The bold and open declaration-to quit the Church, was an event, such a one as had not occurred in Ireland for ages. The temperate and firm language in which it was made, contrasted favourably with the boasting and violence of the priest; and when the schoolmaster quietly quitted the chapel, the people had a fertile subject for musing and meditation. There were two other schoolmasters residing in the neighbourhood of the one we have been speaking of, and in the same predicament.-They had been persecuted by the priest in the same manner, and had observed the same resolute and steady conduct. Some time after the transaction at the chapel, these three men waited upon Lord Farnham, declaring that they had made up their minds, and were determined to conform to the Protestant religion. A notion prevailed in Ireland, that the conformity of these three men was brought about by the persuasions or inducements held out by Lord Farnham, and that they were tenants of his. But the facts were otherwise. They were neither tenants nor neighbours of that nobleman's, and were, we believe, unknown to him. They resided nearly twenty miles from his house. It is true, that they waited upon Lord Farnham, because they knew him to be a religious man and zealous in the cause of Education and Protestantism. But it is certain also, that, when they did so, they did not meet with that encouragement from his Lordship which has been supposed. He received them kindly, examined closely into their motives, and, having learned that they had taken a long period to deliberate upon the step they had now taken, he advised them to return to their homes, and add three weeks more of inquiry, and consultation, and prayer, before they should determine upon so important a proceeding. The men did as they were recommended; and at the end of the three weeks, they returned to Lord Farnham, stating that they had given the subject the utmost and most serious consideration, and that their minds were finally made up to abjure the religion of the Church of Rome, from a thorough conviction of its errors. Lord Farnham now referred them to a Protestant clergyman, by whom they were carefully examined, and were finally permitted to go through the so looked in the argument. The thing possible in Ireland; and those who brin a charge against the poor of their own try, ought to recollect, how long it ha their boast, and how justly, that no pe earth ever suffered more for their fa stood the test of longer or fiercer temp and trials. No: the Irish poor are no purchased or bribed. But, though con on these grounds, of the unfounded na such charges, we have made it our busi inquire minutely into the facts; and w been unable to discover that, in ma stances, the converted enjoyed any adv over the non-converted. Latterly, the been a cautious avoidance of any policy were all received slowly and with caution, and I not until their motives had been carefully investigated, and the truth and sincerity of their convictions ascertained. When satisfaction had been obtained upon these points, it was suggested to these men, that it was in their power to frequent the service of the Reformed Church, without exposing themselves to the odium and inconvenience which would probably attend a public recantation; and they were advised to consider the point. They did take time to consider it; and they returned with their minds made up to go through the ceremony of a recantation. They stated, that it was true, the ceremony was exceedingly painful from its publicity, and would expose them to great odium and reproach, but that the in-kind. Something not unlike treating, conveniences of taking the opposite course would be still greater. If they were merely to frequent the Church service without going through the ceremony, they would be exposed to the incessant and tormenting solicitations and remonstrances of their friends and families, all of whom would consider their return to the Church of Rome as open and easy, so long as this ceremony was deferred. But, the ceremony once undergone, the mouths of all their friends and acquaintances would be shut. They would regard the "recantation" as a solemn oath, which ought not to be broken; and, instead of soliciting them to return to the Church of Rome, they would consider a relapse as criminal and disgraceful. These arguments were too solid and substantial to be opposed, and they prove, what so many persons are unwilling to admit, the good sense of the poor and their excellent capacity of judging soundly of their own affairs.* is true, for a short time occur: the of it was this. The schoolmasters an friends, in the early period of the conv were in the habit of assembling, on S evenings, at Lord Farnham's house, purpose of meeting the clergyman the had charged himself with the task of th ligious instruction. It was the place mo venient to all parties; and it was ther those individuals who were preparing solemn ceremony of recantation, liste the instructions and exhortations of th gyman upon the great and importan which they were about to take,-its quences and obligations, temporal and These were very impressive and af meetings. The little congregations we quently dissolved in tears,-precious which always make the heart better. B comes the mischief. These religious ings frequently terminated with a distr of bread, beer, and cold meat to the co The fault, if it was one, must, we f charged upon the hospitality of the cou Lord Farnham did no more than wh peasant there would have done, if a few Upon the foundation we have sketched, was reared the remarkable edifice of the Reformation in Cavan. Day after day, it continued to make progress; and the present numbers are, perhaps, about a thousand in that county. It was natural, that a circumstance so extraordi-gers had been assembled in his cottage. nary should make a great noise in the world; and it was, perhaps, equally natural, that the agents in the work should be accused by the losing party, of using unfair means. The Romish clergy complained loudly, that their people were won to the bosom of the Reformed Faith by other inducements than conviction. A system of religious bribery was charged upon Lord Farnham and his friends. They were accused of giving a preference of work and other little favours to the converted, and even of feasting them occasionally with food for the body, as well as for the soul. These charges hardly deserved examination. It were a sufficient reply, that the poor of Ireland-the poorest of them, are not to be won by such means. Some few degraded profligates, here and there, might perhaps be found, who could be so bought. But they are not in any numbers, and therefore they may be over * There were, notwithstanding, some relapses; but they were few, and appear to have been brought about by extraordinary influences. And some of the poor people who had relapsed, returned again to the bosom of the Reformed Church, declaring that they could not endure the stings of their own consciences. there could not be a greater libel cas the people, than to suppose, that this refection on Saturday nights had any inf in inducing them to change their relig However, when the charge was made, i freshments were discontinued; and it i observed, that the abstraction of the and beer, and cold meat, did not, in the est degree, impede the progress of the mation. The discontinuance of these repasts v lowed by an increased caution with res the persons to be received as converts, lengthening the term of their novitiate reception. No person was now receive did not produce a certificate of cha signed by two respectable persons, an was not able also to give a satisfactory a of his motives and opinions. And it is these cautions and restrictions, that the mation in Cavan has since been makin gress, and still continues to advance. It is to be observed of Cavan, where formation commenced, that the state population in that county was particula vourable to its originating there. The always been, in that county, a large proj of Protestant peasantry, farmers, and rs. The Catholics had friends, acquaintnces, and relatives among them; and this ixture had effected, what it always does, a onsiderable mitigation of the spirit of Popery, and an approximation towards the purer docrines and practices of the Reformed Faith.The converted, therefore, had not so great a step to take; they passed over to a creed with which they were acquainted, for which they were, in some degree, prepared, and against which they did not entertain the same prejulice as is felt where Protestantism is known only as the religion of the rich. These were great advantages; and a greater still was, that the convert did not, as might be the case in other parts of Ireland, become, immediately upon his conversion, a solitary outcast, without friends to receive him, or any party to countenance or support him. In Cavan, the convert fell back upon a numerous and powerful class of his own degree and station in life, and was entirely relieved from the awkwardness which presses so heavily upon the poor of the south of Ireland, and which has driven multitudes into Popery, the want of a class of poor Protestants. The same gown and cap, and the same frieze coat, that make a respectable figure at chapel on Sundays, would be quite out of place, and, instead of admiration, would only meet contempt, in the midst of the superior finery of the Protestant congregation. Add to this, that the poor Catholic, whose convictions might lead him to Church, would run some risk of being derided by the polite congregation, for his folly in placing himself among people of fashion. And then, he would have no neighbour to meet him at the door, and shake hands when service was over,-no friend or acquaintance to accompany him home; he would meet with nothing but the cold condescensions and proud courtesies of ladies and gentlemen; and his situation would be most uncomfortable. These things have had their effect in sweeping away the Protestantism of the lower orders in Ireland; and they have still their effect in preventing its reproduction. From Cavan, the Reformation extended into Sligo. The circumstances of the latter county did not differ much from the state of Cavan.In Sligo also, there were a pretty numerous Protestant peasantry; and the Protestantism of that county had been sustained for some years past by the operations of the London Hibernian Society, which had its head quarters there. It was owing, perhaps, to the proceedings of this Society, and to the spirit of discussion which they had excited, and in no small measure also to the general esteem and regard commanded by the character of the benevolent and amiable man long at the head of the Society in Sligo; that, though the question of re ters, and parish clerks, and the more intelligent amongst the farmers. These discussions are every way remarkable. They indicate a rapid improvement in the lower classes in Ireland, and afford a pledge of a still greater progress. The good sense, the good humour, the talent, and the information which they display, and call into exercise, in that class of men, are truly surprising. Nothing of the kind could be accomplished in England; where there is neither the same talent nor the same exercise of mind in that condition of society. We have been made acquainted with many particulars of these amicable debates, which are very curious, but which it would add too much to the length of this article, to detail. From Sligo, the Reformation seems to have extended into the counties of Galway, Leitrim, Roscommon, and Limerick. Considerable progress was made at Ballinasloe, where the activity and zeal, and still more, the kind and excellent character of the Archbishop of Tuam and his family and connexions, had laid a foundation for the change which circumstances had been for a long time preparing in Ireland. At Ballinasloe, the caution and reserve with which the converts were received, were greater, perhaps, than in any other place. In other respects, the character of the events were the same. The occurrences in the county of Limerick were much more remarkable than in any other part of Ireland. In Cavan, Sligo, Leitrim, Roscommon, the Reformation was sustained either by noblemen and gentlemen of rank and power, by considerable bodies of persons, as the school-societies in Sligo,-or by a large previously existing Protestant population; and in most cases, by all these. In Limerick, all these were wanting. The population were almost entirely Catholic. The county, and especially the neighbourhood of Askeaton, which was the seat of the Reformation, had been the focus of the Rock insurrection. Nothing seemed so hopeless as a reformation in the county of Limerick; and, accordingly, no one contemplated such a thing. The people had always been regarded as fierce and intractable,-despising and hating the laws, putting their enemies, or those whom they regarded as enemies, to death, with a system, certainty, and resolu tion which struck terror into the heart of society; and meeting death themselves, when it overtook them in their career, with a quietness and composure that baffled the law, and was even more terrible than their violence. The fate of Going and Hoskins was still fresh in every one's mind. And though these men sometimes slew their own priests, when they interfered with their measures of vengeance, their attachment to their Church, and their tempt towards them, issuing, every now and | ed at Askeaton soon became sufficient then, in torrents of blood and scenes of conflagration. The good character of one excellent man softened the hearts of these fierce people. The Rev. Mr. Murray, a man of the most inild and benevolent character, was the Protestant vicar at Askeaton, and had established a school near his house for the instruction of the children of his poor neighbours. This school was well attended, and the Testament was taught in the usual way. The school had not been long in existence, when the priest interfered. He remonstrated with Mr. and Mrs. Murray upon the reading of the Testament, which he declared he could not permit; and he cautioned his congregation against sending their children to the school. Mrs. Murray was alarmed at these symptoms of hostility; for smaller matters make people nervous in the county of Limerick. At her desire, the Testament was withdrawn from the school, and Mr. Murray thought that every thing would now go on well. But in this, he was mistaken. Having carried his point, the priest continued his opposition to the school; and it became evident, that his object was to suppress it altogether, no matter upon what principle it might be established. Upon this, Mr. Murray took courage and resumed the reading of the Testament in the school; judging that he might as well encounter the opposition of the priest upon that ground, as upon any other. The school had all along fluctuated greatly under the censures of the priest, but there was a residue of children at all times. The restoration of the Testament did not diminish the numbers, and the school continued to gain ground against all opposition. The fact was, that the people, who had anxiously attended to the whole progress of the affair, thought Mr. Murray right, and the priest in the wrong. They considered, that when the Testament had been withdrawn, the priest ought to have ceased his opposition, and was bound to do so, having made the Testament the ground of his hostility. They came to the conclusion, therefore, that Mr. Murray was warranted in restoring the Testament. Having the people with him, Mr. Murray's course was easy and triumphant. Encouraged by his success, he gave notice that he would give lectures at the school-house in the evenings, explanatory of the general doctrines of the Holy Scriptures. These lectures excited curiosity, and were attended by several of the parents of the children who frequented the school. Out of these lectures the Reformation at Askeaton grew. Those who attended, conversed with their neighbours on what they heard; and many who had not courage to go and hear, were in the habit of meeting Mr. Murray in his walks and rides, and of conversing with him upon religious subjects by the road-side; and he would frequently find collected about him a very large ambulatory congregation of this kind. Finally, a few of the boldest and most conscientious resolved to profess openly the change which had been wrought in their minds: they embraced the reformed religion. This bold and decided step having been taken, others took courage, and followed the example; and the numbers of the convert countenance and protection to each othe now excced, we understand, two i And we have information, further, t very extraordinary occurrence has br the white-boy confederacy which had existed, in an active or passive state, county, and has furnished a new an more solid and substantial security for ture peace and tranquillity, than Irish acts or insurrection-acts have ever sup We might follow up the course of formation in other parts of Ireland, have stated enough to show its nature racter; and we shall conclude this arti some reflections which naturally aris this very important subject. The first consideration which sugge is, that it is practicable to bring over tholics to the reformed religion almos extent, and in every part of Ireland. T is, that such a measure, if carried int upon a large scale, and conducted w dence, would be the best security for th of the country;-would, perhaps, atl best foundation for its improvement, an furnish the strongest bond of connex tween the two Islands. If this view of the subject be correct, led to inquire, how so desirable an obje be attained. And in this inquiry, we best guided by looking to what has alr curred. The Reformation has grown the system of education which has been on for some years in Ireland, aided by forts of a few benevolent and religious among the nobility, gentry, and clergy reformation of the poor has followed forination of the rich. The profligacy wealthier classes (and that profligacy speakable in Ireland) had rendered t santry ferocious. The apathy and the superior morals of the Protestant cler extinguished Protestantism in the classes. We may conclude then, that reformation of morals, accompanied by zeal for true religion, shall go on and i among the gentry and Protestant cl Ireland, the reformation of religion and will be progressive, in the same degree the poor. So great a change is not to fected by mere theology or dry discus is to be accomplished, in a great deg that kindness, consideration, and bene and, above all, by that familiar interco tween the rich and the poor, which ha erto been the chief agents of this great Let those who will, sneer at the sai laugh at Lord Roden, and Lord Lort Lord Farnham, and the Trench fami talk common-places against fanaticisn reply to all such flippancy is, that the sons have won the hearts of the peopl phies more precious than the medals French Academy, or the blue ribbons George's court. We recommend the smile in scorn, to go and look at the e of the peasantry upon the estates of t natics; to ask the tenantry how they wards their landlords; to inquire into tory of the innumerable acts of kindr attention which have given the landlor et merely to the rent of his land, but to the dfections of his tenants. When we can count many more such men is these among the nobles and proprietors of the country, and many more such clergymen as Mr. Murray of Askeaton, the Reformation will, we are confident, spread rapidly over freland. To these men it is owing, that a new connexion of kindness has grown up in Ireland between landlord and tenant, which, if it spreads, will, whatever may be the religion of that country, secure at least the foundations of the State. It is to be regretted, perhaps, that some of those excellent individuals should have mixed themselves up so prominently as they divide Ireland, and thus have needlessly placed have done with the political questions which a considerable impediment in their own way. But it will not be necessary that those who follow in their path, and imitate their example in the more valuable particulars of their conduct, should embarrass themselves with the political question. Let them do good; let them instruct the poor and the ignorant; let them cultivate an intercourse of kindness and familiarity with their tenants and dependants: these are their duties. And it is an important consideration, that, in discharging these indispensable duties, they will be taking the surest and most certain course to increase the value of their properties, and to give them a security which neither acts of parliament nor title-deeds could confer. Highly as we value the reformation of reliion which is spreading among the poor of Ireland, we value the reformation of habits, and morals, and pursuits, which is taking place amongst the rich, even more; for, from one fountain in these high levels of society, a hundred streams are supplied, every one bringing peace and comfort to the cottage of the labourer and the peasant. It is a great matter, that the gentry of Ireland have at length discovered how much is within their power, as well as by what means they may promote at once their own safety and the improvement of their country. Can they now complain that the people are obstinate and incorrigible?-that their superstitions are inveterate, and their manners ferocious? The answer to such a complaint lies before us, in the transactions at Cavan, Askeaton, Sligo, and elsewhere. We can now point to the conduct of numerous excellent and benevolent persons, within the Church and out of it, who have reconciled themselves to their parishioners, to their tenants, and to their country; and we would say to the complainants-Go thou and do likewise. This is the answer which ought to be given henceforward to all those who shall apply for coercive laws, and for police and yeomanry establishments. Let them subdue the people by kindness and by benefits; for it is now proved that it can be done, done effectually, and more effectually than by arms. We do not value the Reformation for the per and lower classes in Ireland; as furnishing an occupation to the former, full of interest and importance, fixing them at home in their own country, the proper sphere of their duties, their pleasures, and their importance, instead of leading contemptible and useless lives in lodging-houses and hotels in London or Paris. For all these reasons, it appears to us, that the Reformation in Ireland is an event of the deepest importance to that country, not as superseding other wise and necessary measures, but as materially aiding and assisting such as may be adopted. It is an event from which we confidently anticipate an improved state of soland wants little more than that the upper ciety in Ireland, and a rapid melioration of the condition of the country and the people. Ireclasses should know their duties and practise them; and that the peasantry should be imbued with the simple principles of the Christian faith, and the love of order, peace, and industry, which they inculcate. We cannot but highly approve of the object of the Association lately formed in London for the encouragement and promotion of the Irish Reformation, and still more of the principles which have been laid down as the basis of the Society, and the system upon which they propose to act. The Society profess, that they will scrupulously avoid any interference with political questions. They are determined to know nothing of politics; and we need not say that this is a wise, and indeed, an indispensable regulation in the present condition of Ireland. Having declared what they intend not to do, they proceed to set forth what they do mean to undertake. Their object is simply to assist the efforts of that portion of the Protestant clergy who take an interest in the Reformation, and of such of the laity as are engaged in the same work,-by supplying them with funds in aid of such publications, from time to time, as it may be useful to print and distribute generally or locally in Ireland. For instance, a clergyman inay wish to address his parishioners, Catholics as well as others, and as they do not attend his church, the press furnishes the only means by which he can make himself heard. But a frequent recourse to the press, however desirable, would be attended with heavy expense to individuals, and therefore the Society propose to share the burden. This, we have no doubt, is a very useful part of the plan. But the most efficient scheme that could be proposed, would be, in our opinion, to extend and to improve the system of Readers which has already produced such good effect, and which is capable of almost indefinite extension and of considerable improvement. An enlarged system of Readers would easily absorb whatever funds are likely to be, at any time, at the disposal of this Society; and the Association would have the satisfaction of knowing, that their funds were not, in any instance, wasted or misemployed; a case which may possibly occur when |