IRELAND. SIR-My last communication referred principally to the recent distress in Ireland, the causes by which it was occasioned, and some of those means by which the recurrence of such calamities may either be prevented, or rendered less frequent. There are however many other points on which a British Christian will naturally desire information, and though I feel how difficult it is for a stranger sojourning in the country only a few weeks, and moving rapidly from place to place, to acquire and communicate distinct and accurate ideas on such topics, and am well aware that the very attempt may be regarded as invidious, yet the effort to record the impression actually produced on my own mind may possibly prove beneficial on both sides of St. George's channel, It is often asked, what is the actual state of religion in Ireland? and this is obviously one of those extensive questions to which it is not easy to give a definite answer. I conceive such inquiries whenever made relate almost exclusively to the Protestants. Of the Romanists it has been justly said, 'They have a church without a religion.' Few persons in this country can conceive of the ignorance of the Romanists on all religious topics. It is darkness which may be felt. Romanism appeals not to the heart and the understanding, but to the senses and outward members of the man. To bow, to reverence, to adore, to cross themselves, and sprinkle or be sprinkled with holy water; to confess at certain periods, to attend mass and public worship, where all the prayers are in an unknown tongue, comprizes the grand outline of Romanism. To check inquiry is an object ever kept in view by the Romish priesthood, and to induce the people to allow others to think for them is a grand point are never lost sight of by the Teachers of that communion. And the consequences are such as might be expected. Darkness covers the land, and gross darkness the people, wherever Romanism prevails. Its existence in Ireland is marked by ignorance, immorality, licentiousness, violence, wretched poverty, and filth of every kind. The lowest of the low in Ireland Romanists. The very term Protestant implies at least one step in the scale of civil society; and the persons, dress, habitations, and appearance of the Protestants evince a decided superiority over the Romanists. Among the Romanists themselves indeed there doubtless exists very considerable difference; the higher orders are, I fear, deeply tainted with infidelity; the lower are sunk in gross and grievous corruption, violence and intemperance to the utmost extent of their means; the little spirituality which exists, and little can exist in the Romish persuasion, must be looked for among females, or among men in the middling classes of society. There is indeed a considerable number of persons externally attached to and connected with the Romish church who by means of Scripture Schools and Readers have obtained some acquaintance with true religion, and are gradually relinquishing one part of the Romish superstitions after another, and thus feeling their way to the light; but these persons are regarded with much suspicion by both parties. The Romish priests perceive that their influence with these persons is declining; while Protestants stand in doubt of them, because they do not see it their duty to renounce at once the Romish communion. The eagerness with which some of these inquirers after truth have been urged to an immediate decision has rather, I fear, checked that spirit of inquiry which a few years since was spreading with amazing rapidity. I was assured by a most valuable and devoted minister, who has for many years fully and faithfully proclaimed the gospel of Christ in a large and important place, that prior to the Reformation Meeting which was there held, no day elapsed in which Romanists did not apply to him for information on religious topics, but that subsequent to the discussions which then took place, inquiries were exceedingly scarce. He did not receive a tenth, nay not a hundredth part of the applications he formerly experienced. The friends of the Reformation Society will probably regard this as the consequence of the Catholic Relief Bill, rather than any legitimate result of their own proceedings-I merely record the statement as communicated to me, and leave others to account for it. The The protestants in Ireland may be regarded either as political or religious protestants. With the former I have no concern. political protestant will doubtless, ordinarily speaking, be a better subject than the political Romanist, but when estimated by a religious standard, both are alike bad. The one indeed possesses more light, and has therefore more to answer for than the other, but estimated according to the oracles of truth, they are alike essentially deficient. The religious protestants are again either churchmen, presbyterian, dissenters, or methodists. The three last may indeed be classed under the same general head of dissenters, but the presbyterians stand on a somewhat different ground than persons of the same persuasion in this country. They constitute a species of establishment, and their ministers, or at least the major part of them, receive a regular and stated salary from government, under the head of the Regium Donum, or Royal Gift, for which purpose a sum is annually voted by parliament. Some of these presbyterians are deeply tainted with the arian heresy, but a noble stand has been made against these corrupt doctrines by the Synod of Ulster, where the orthodox party evinced a decided superiority in talent, attainments, and numbers. Among these presbyterian ministers, are found many who would do honour to any communion. The dissenters in Ireland are a very small body, consisting of independents or baptists. Each denomination possesses some able preachers, but except in Dublin, and one or two of the larger towns, their congregations are small, and they would be still smaller, did not the lamentable deficiency of church room in some instances, and the difficulties in the way of new erections, induce many to attend at dissenting places, who would otherwise have been decidedly attached to the Established Church. In other respects, there has been less cause for dissent in Ireland than in England; as the Conventicle Act, and some other obnoxious enactments never extended to that country; but notwithstanding, the lively imaginations of the Irish have devised quite as numerous and minute distinctions and denominations, as those which prevail in this country. There is however very little hostility in Ireland between the different denominations of protestants: the grand distinction there is between papist and protestant and the different dissenting congregations have leant upon their protestant brethren for support in their conflict with the common enemy-popery. The methodists in Ireland exhibit the same peculiarities which mark that denomination in Great Britain. They are perhaps, more really attached to the establishment in Ireland than in England; this may at least be presumed, from the existence of a considerable body who distinguish themselves as church methodists, in contradistinction to the Wesleyans who administer the sacraments among themselves, and hold their assemblies for public worship at the same hour with the established church. The methodists in Ireland have a few missionaries who preach in the Irish language, and these appear to be the only persons who statedly minister in that tongue: their success however has not been very considerable, though the zeal and devotion of some of these missionaries have exposed them to severe and unmerited persecution. The I have before intimated, that there exists a warm and lively feeling of religion among the Irish clergy in general. The number of active, zealous, devoted ministers, is indeed very considerable, and they appear fully occupied in their important work. I am not however clear, whether they are, generally speaking, such regular students as their English brethren. Thelr sermons often breathe more impassioned eloquence, but they are seldom so well arranged, or so argumentative as in this country, nor do they appear so deeply to affect the heart and conscience. leading doctrines of the gospel are statedly preached, but there is not unfrequently a want of want of clearness, precision, and discrimination, which prevents the edification of the hearers. The attention is frequently arrested, when the understanding is not informed, nor the heart affected. In some cases the whole strain of the discourse has appeared to me very far to exceed the general standard of Christian experience, and to be in consequence at once unintelligible by, and inapplicable to, a large proportion of the congregation. This is probably owing partly to national character, and partly to many of these excellent individuals having acquired their views of religion : somewhat hastily, and having formed their style of preaching from some favourite author or minister without any very deep converse with their own hearts, or much intercourse with experienced Christians. Calvinistic doctrines are embraced and carried to a considerable extent by many of the Irish clergy; while on the contrary, some preachers appear anxious to attack Calvinism as often as possible there are indeed splendid exceptions; and it is impossible to hear such men as Mr. Mathias in Dublin, or Dr. Quarry at Cork, without admiring the grace bestowed, and magnifying God in them. I am not sure however, whether some of our own clergy have not in these respects set their Irish brethren a bad example. Our friends from Ireland in their visits to this metropolis usually attend the preaching of two or three individuals who either dwell almost exclusively on the higher doctrines of grace, or indulge in a verbose declamatory style, very attractive to young and partially informed Christians, but far from being, generally speaking, conducive to edification. Ministers occupying prominent stations in town ought to be men of study, devotion, diligent preparation, intent on the grand object of preaching Christ, and striving that every sermon should be a model which the young stranger or casual visitor might safely imitate. Are we in general sufficiently alive to our responsibility in this respect? I think not-if we were, crude Calvinism, and cold Arminianism, and empty declamation, and puerile conceit would not so frequently appear. The mode of exposition adopted in family worship and in evening parties, which is in Ireland termed lecturing, struck me as somewhat different to what commonly prevails in England. Here a small portion is usually read, and some few ob servations are made; and then an additional portion, with its own observations, until the prescribed portion, or time is completed. In Ireland, however, the common practice is to read the whole Psalm, chapter or portion intended to be read, and to add somewhat of a short sermon at the close. The Irish mode appears to me less familiar, more difficult to remember, and consequently less conducive to edification. The art of parlour preaching is indeed difficult of attainment, though most valuable and useful; and there may be advantages connected with the Irish mode which may render it preferable to our own, though I am not able to discover them. In some cases the Roman Catholic servants attend family worship, in others they peremptorily refuse. In one instance I heard of the head of a family who required that his Romish servants should always attend to their own devotions at the time of family worship, in a room adjoining to that where the family assembled, and communicating with it by an open door. They had there, if they chose, the opportunity, of availing themselves of his instructions without violating the mandate of their priests. In some cases heads of families require their Romish servants to attend, and it appears that where the master is determined, the priest usually gives way. I am no advocate for intolerance or persecution, but I should encounter great inconvenience, rather than engage a servant, who would not, or could not join with me in the worship of God. Yet many pious persons in Ireland habitually allow their Romish servants to withdraw. Are such individuals, I feel sometimes disposed to inquire, duly sensible of the worth of an immortal soul, and of the exceeding danger of everlasting death, under which Romanists are placed? prevail in Ireland appear very unfavourable to personal religion. When the principal meal takes place at five, six, or seven o'clock, there is danger lest closet and family worship should be postponed until the children at least, if not the servants, become drowsy and incapable of attending with advantage. Were such hours confined, as amongst ourselves, almost exclusively to the higher classes, where children are regularly trained by tutors, governesses, &c. less evil would ensue; but late hours seem to pervade all Irish society. Very possibly, however, the early and regular habits to which I have been accustomed, may render me somewhat sensitive on this subject. The female character is seen to great advantage in Ireland. The Irish ladies are lively, intelligent, agreeable, and actively engaged in many plans of piety and benevolence. How far their attention to domestic concerns will bear comparison with that of English females I am unable to say; but prudence, forethought, economy, &c. are by no means prominent in the Irish of either sex. The Irish ladies possess very superior conversational talents, and though not deeply read, yet evince considerable information. Knowledge is indeed diffusing itself with great rapidity in Ireland. A few years ago, booksellers' shops were rarely met with, now, however, they are far more numerous ; while Book and Tract Depositories are established in all the principal towns, some of which supply not only the smaller publications, but works of considerable extent. The periodical publications have, till very recently, been transmitted from Dublin through the post office at a moderate charge; this channel is now however closed, and some dissatisfaction was in consequence expressed at the delay, expense, and other inconveniences the resulting from alteration. The late hours which usually Should, however, the country book In sellers through Ireland adopt the plan, common in this country, of ordering a parcel monthly, or oftener, from their correspondent in the metropolis, it is probable that knowledge will circulate as freely, and not more expensively, than before the alteration. America, publications of some size are transmitted through the post office at a moderate charge; and wishes have often been expressed that such an arrangement might be adopted in this country. The immense number, however, of publications issuing continually from our own presses, would probably render such a plan impracticable. There exists in Ireland a very strong disposition to complain of this country, nor am I at all prepared to assert that such complaints are unfounded. Ireland, however, has derived many important advantages from the union, and possibly some of the evils complained of are very little increased, much less occasioned, by British interference. Were indeed Popery extinguished in Ireland, the inhabitants of that country would probably be soon placed in a more favourable situation than those of Great Britain; and if the Irish clergy and gentry would, as a body, adopt the same plans which many now countenance as individuals, the papal power would soon receive a fatal blow. The misfortune, however, is, that too many in Ireland are relying upon others, rather than exerting themselves. Much as I regret the withdrawing of the Government grants from the Kildare Place and the Capel Street Societies, and strongly as I must condemn the reasons assigned in justification of that measure; yet, if it has the effect of rousing the nobility and gentry and clergy of Ireland to act the manly part, and step forward in support of scriptural education, the crafty designs of Papists and Jesuits will ere long be effectually visited on their own heads. At the same time, there appears little reason to anticipate such a result. The Romish emancipation appears to have had somewhat of a paralyzing effect on the Protestant party, and to have diminished their zeal and energy at the very moment when the circumstances in which they were placed loudly called for redoubled exertions. How far this supineness may extend, it is impossible to say, but I fear it is at present rapidly increasing. Meanwhile the Romanists are evidently acquiring confidence; having obtained equality, they are now preparing to contend for ascendancy; and if any dependance can be placed on the list of those to whom the sums formerly granted to the Kildare Place, and Capel Street Societies, are henceforth to be entrusted, it is alas too evident that a large portion of the grants, once employed chiefly in scriptural instruction, will be rendered subservient to the interests of Romanism. Unless therefore British christians exert themselves in support of those institutions which are engaged in diffusing scriptural knowledge in Ireland, Protestantism will, very probably, decline in that country; and as numbers of the Protestant peasantry are by various causes induced to emigrate, it is perfectly possible that Romanism may become dominant in Ireland; and the union between the two islands be dissolved. The establishing of scriptural schools, and sending forth scripture readers into every part of Ireland, appear to me the most probable means under God, of averting this dire calamity. H. G. W. |