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was especially the age of painting; literature in Rome had its Augustan age; the drama in England its Elizabethan age; the French language attained to its state of most perfect development in the age of Louis XIV.; and we have not yet improved in our own land on the English of the age of Queen Anne. There has been no forward march towards a higher state in either literature or the fine arts from any of those culminating points; but many instances, indeed, in which the movement has been retrograde. The Latin of the reign of Constantine was by no means so classical as the Latin of the reign of Augustus; the painters and architects of modern Italy occupy a much lower platform than that occupied by the painters and architects of the times of Leo X.; our modern sculptors are content to confess their inferiority to those who fretted the frieze of the Parthenon; our dramatists are wholly of an inferior race when contrasted with our Shakspeare's and Massinger's; and no British writer of the present day has attained to so complete a mastery of English as that possessed by Addison. If we look to theology as a science, and not as a matter of faith and salvation, we shall find perhaps that it also is subject to this meridian line to which the human intellect at certain epochs rises, and then again descends; and Great Britain has, therefore, had its theological epochs as well as its classical, dramatic, mathematical, and mechanical ages. It would be at once an interesting and an important study to mark on the general literature of the country the progress of its theology, simply as theology. From the Reformation down to the times of the Long Parliament, we find its influence steadily increasing; and thence to the times of Addison, well nigh as steadily on the decrease. As the authors of the Spectator pass off the stage, it disappears; and till the age of Cowper, poets sing and philosophers theorize, as if the leading truths of the science of theology had no more existence, in fact, than the verbal distinctions of the schoolmen. We discover a sort of twilight, equi-distant on both sides from the culminating point. Some of our earlier literati of the Reformation, though themselves Reformers, gave by no means a very prominent place in their writings to theological ideas. We see their masters, the ancients, much more strongly reflected in these than the great religious struggle of the time. Nor is there by any means a very large amount of theology in the literature of the earlier part of the reign of Elizabeth. We find it greatly increasing, however, in the reign of James. There is a sustained earnestness in the great historic work of Raleigh, that rises in some passages into a sublimity unsurpassed in the entire round of our literature; and with the philosophic Bacon we always find a theological truth at once admitted to the importance and dignity of a first principle. In half an age after, there was scarce a large mind in the kingdom that was not deeply imbued with theology. Think of the names of Selden, Milton, Sir Matthew Hale, Lord Falkland, and Hampden! Well, they were all theologians, however much some of them may have erred. Theology evidently formed the master study of the time in which they flourished. Hence the professed theologians of those periods

were mighty men. Teachers who had such men as those we have just enumerated for their audience, were compelled to be masters of their science; and they were so. From the Reformation downwards their science had been consolidating; and we have only to look over the writings of the greater divines of that age to be convinced that such was the fact. The beneficial influences which these have exerted on the Church it is scarcely possible to estimate too highly. A great modern writer has compared this sort of men to trees springing up by the sides of rivers, that fix by their tangled and intertwisted roots, the gravel and the soil, and preserve them for centuries from the incessant dash of the stream. Such has been the part performed by the standards of our British Church. They have bound together and retained for us in one compact, the vital truths held by the Church, when the Church was at her wisest and best. They have preserved them from the wear of a cold and wintry scepticism, when the flood of infidelity was at the highest. They have kept them from falling into the errors of the Presbyterians, denying as they do the transmission of the gifts of the Holy Ghost by virtue of the apostolic commission; from denying with the Independents the reality of the communion of saints on earth; from adding to this the denial of baptismal grace, as do the Baptists; from refusing to believe the reality of the Holy Spirit's influence, unless attested by sensible bodily impressions, as do some of the Wesleyan Methodists; from superadding a denial of every connexion between the grace of Christ and his appointed ordinances, of whatever name or kind, as do the sect of Quakers; from carrying the denial so far as to declare the manifestation of God in the flesh an impossibility, and all supernatural agency a mere fiction, as do the Socinians; from casting off even the pretence of a belief in a so-called providential revelation, as do the Deists; and from the further denial of the existence of God, spirit, or soul, as do Atheists and Materialists.* From all these errors the British Church has been preserved, under Providence, by those true heirlooms of that theologic age-not as mutilated fragments, like those in which the sculptor admires the genius of Greece, but entire and unmaimed, to show us what theology was, when "there were giants on the earth." These men are at once our models and our laws; they reflect on the truths, "once delivered to the saints," the light of a time in which they were most deeply studied and best understood. And oh! how many of these belong to the Irish Church! Whilst, therefore, we doubt not that there are minds not yet called into existence that are destined to cast, in the ages of mileunial glory, many a new light on the whole economy of providence and of grace, we must not be unmindful of the past, and we must over and anon recur to gone-by epochs, when, in an especial manner, God seemed to raise up those whose writings were destined to do more than to astound and delight-to act as beacons, lights, watelimen, witnesses for future ages.

* Vide two admirable sermons, entitled " The Eucharistic Presence Real, not Corporcal." By the Rev. G. E. Biber, LL D.

Feeling as we do in this respect, and knowing how much we are indebted for the great examples of faith, patience, perseverance, steadfastness in and for the truth, as well as of zeal and ardour, enlightened and purified, set us by the divines of the Irish Church, how can we do otherwise than deeply deplore the persecutions and sufferings which that Church is now again called on to endure, and how can we refuse to raise our humble voice in her behalf? "A Call" has been made upon us, and upon all who love that Church, to intercede by prayer to the Most High for "the protection of the Protestant Churches in Ireland :" and who is there that would not delight to respond to that appeal? Well, indeed, does the author of that "Call" impute some of the evils now coming on the Irish Church, to its not having adequately fulfilled the sacred trust committed to it; but it is not less entitled to our prayers. Mr. Cleaver asks, "Has it been that light and sun of the country which it was designed it should be, when it was established in Ireland? Has the ascendancy, which we have been so long permitted to enjoy, been employed during all that time to make truth ascendant through the land? Has it been employed to the extent to which it might have been, for the temporal and spiritual benefit of those, over whom, at one time, it gave us influence and power? Has it been the blessing which it might and ought to have been to the whole population? Are we free from all responsibility ourselves, for the present state of things? But have we not reason to cry out, as a Church and people, Remember not, Lord, our offences, nor the offences of our forefathers?'" These are doubtless very serious and important questions; and it cannot be denied, that during certain periods in the history of the Irish, as well as of the English Church, there has been too much of confidence, and too little of humility; too much of repose and want of energy, and therefore too little of zeal and ardour; and not sufficient of anxiety to convert the Irish Romanists from their superstitions, mummeries, and will-worship. But whilst to certain epochs in the history of that Church these reproaches may be addressed, it must not be forgotten how perilous has often been her condition; to what varied trials she has been exposed; and how steadily she has marched on, with the banners of truth unfurled, braving scorn, reproach, contumely, persecution, privation, and death. And never let Englishmen forget, that if the selfreproaches which some of the Irish clergy-themselves rich in faith and good works-are at this time addressing to themselves, whils they plead with God for their Church now under trial and affliction, are not wholly unfounded or undeserved, that we, who are members of the same Church in England or Wales, have similar sins of omission to repent of, and that, under circumstances of a far less trying and difficult character. Let us now look at the present condition and prospects of the Irish Church.

In a pamphlet, lately published, entitled "Some of the Difficulties

"A Call to General Intercessory Prayer, for the Protection of the Protestant Churches in Ireland." A Sermon, by the Rev. William Cleaver, preached at Delgany, June 25, 1843. London: Groombridge.

of Ireland," the writer has pointed out a few of the wants of the Irish Church, and has remarked on the little attention paid to those wants. "Nothing (he says) has been done by Government to promote the building of churches in those parishes which are without sanctuaries of any kind; nor has the slightest intimation been held out that the suppressed bishoprics are to be restored, and a due spiritual superintendence extended to the clergy of Ireland." Still he admits that "it could not be reasonably expected that a ministry not two years in office, and which found the nation at war abroad, and verging towards bankruptcy at home, would, up to this time, be able to do much for the Church of Ireland in the way of promoting the building of ecclesiastical edifices, or in the restoration of bishoprics." This is undoubtedly true, and it is only just, that a ministry taking office under such circumstances, should have time to look about them, and settle, on a permanent basis, the war and civil relations of the united kingdom, and her dependencies, before they can find time to examine into the wants of the Irish Church and the workings of the present most imperfect and unsatisfactory system of education in that country. Still the Irish Church has not been forgotten, and Church patronage therein has been placed on a truly wise and meritorious footing. The bishoprics and deaneries have not been given exclusively to heads and fellows of colleges; but the greater number of Irish bishops and deans are not only zealous and pious pastors, but are men of family and importance; and the University has no real cause for complaint when she has a Kyle and an O'Brien wearing their mitres, and lately beheld an Elrington and a Sandes exercising episcopal functions. Although, then, the Irish Church has much to desire, and although her extension has been most inadequately watched over and cared for, it must be admitted, that but for the war now making against her, both in Dublin and in London, in the English and the Irish provinces, she would be willing to entrust her cause and interests to the keeping of the able and honest men who now direct the public affairs of this mighty empire.

The writer of "A Christian Offering; or Ireland, Landlords' and Tenants' Rights Vindicated," has shown most ably that not only might the Irish Church so confide those interests; but that Ireland has no real ground for complaint. He says-" 1. Roman Catholics have been emancipated; 2. Every class of Dissenters relieved from weight of oppression; 3. Church-rate taxation abolished; 4. The revenues of the Established Church equitably divided among all the workmen in the Christian vineyard; 7. Tithes, the source of strife and bloodshed, placed as a burthen on the landed proprietor; 8. Parliamentary Reform commenced; 9. National education introduced and proceeding on avowed Christian principles; 10. That curse to Ireland, absenteeism, checked, by being compelled to contribute a first instalment to the national weal." Yet, in spite

* "Some of the Difficulties of Ireland, in the way of an Improving Government, Stated. In a letter to Sir R. Peel, Bart." By a Clergyman of the Archdiocese of Canterbury. Ollivier.

of this fair, this unexaggerated picture, hundreds of thousands are meeting in various districts of Ireland, and are taught to believe, and do believe, that the one great monster difficulty of Ireland is the Irish Church! This great untruth is being daily reiterated in the presence of the Irish peasantry. The priests sanction it by their presence and their cheers, and they say that if the Roman Catholic peasantry could only once see the Protestant clergy receiving no more than their deserts, their hatred to the Protestant Church would at once cease.

But this would not satisfy the leader of Irish agitation, and his supporters, all implacable enemies of the Established Church. They cry for more than this. They say, "Do away with the Protestant Church, and establish the Roman Catholic in its stead;" whilst others confine themselves to the former measure, modestly demanding that the property of the Protestant Church should be applied to educational and to civil purposes.

This, indeed, is the last step which can be taken in the path of concession to the Roman Catholics, short of a restoration of the forfeited estates, and re-confiscating the major part of the whole surface of the country. It is, in short, the old story over again; it is a proposal to conciliate the better classes of the Papists, without feeding the starving millions. It is impossible to prove that their physical condition would be improved by it. By that test it ought, however, to be tried, and if it will not submit to that ordeal it is not worthy of adoption. Now, as nothing can be more satisfactory on this head than what has been lately written by a former private secretary of Mr. Canning, in a pamphlet entitled "The Real Monster Evil of Ireland,"* we delight to transfer some passages from that admirable publication to our own pages. The writer says:

"Let the case be stated in the most favourable possible way for its projectors. Supposing that the whole property of the Protestant Church were at once and immediately handed over to the Roman Catholic clergy, without the slightest regard to the vested interests of its present possessors. Supposing that property equally divided amongst the Romish priests, and that the calculation is correct which states their number at fifteen hundred-under three hundred thousand pounds per annum was stated by Lord Althorp as about the amount of the revenues of the Protestant Churchthat would give less than two hundred pounds a year to each priest, to say nothing of the sixteen bishops. Supposing that, that amount of income secured to the clergy, they gave up the whole of what they now receive from their flocks [an improbable supposition, too, that they would give up fees for burials, marriages, and christenings], and that to the amount of their payments to their priests the poor peasants were benefitted-would that really relieve their physical wants? Setting the total sum received by the priests from the poorest of the peasantry at one hundred thousand pounds per annum, would remitting to them the payment of that sum

"The Real Monster Evil of Ireland." By Augustus G. Stapleton, Esq. London Hatchard and Son.

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