"After the passing of this Act no Sovereign of Great Britain and Ireland shall be required to take, make, or subscribe at their Coronation, or on the first day of their first Parliament, whichever shall first happen, or any other time, the declaration commonly called the Declaration against Transubstantiation and the Invocation of Saints and the Sacrifice of the Mass as practised in the Church of Rome, anything in the Bill of Rights or Act of Settlement to the contrary in anywise notwithstanding."

These various proposals have been strenuously opposed by the Scottish Reformation Society. Statements have been sent to the Protestant societies throughout the three kingdoms on the subject, communications made to members of Parliament and others, and the intelligent and very active parliamentary agent whom the society has secured for this session, has done much towards stirring up opposition. The proposed changes may be summed up in a few words. First, The Romanists are not satisfied with the meagre terms of the oath of 1866, but they desire now that the subjects of her Majesty, taking certain offices, should only promise allegiance to the person of the Queen, and not to the Protestant dynasty. This, of course, wholely undermines the Act of Settlement and the Revolution of 1688. Second, That the sovereign herself should omit altogether the declaration enacted against some special tenets of the Church of Rome, which mark out the anti-scriptural nature of that Church, and some of the cardinal differences between Romanism and Protestantism. We append a copy of this declaration :

*

I, A. B., do solemnly and sincerely, in the presence of God, profess, testify, and declare, that I do believe, that in the Sacrament of the Lord's Supper there is not any transubstantiation of the elements of bread and wine into the body and blood of Christ, at or after the consecration thereof by any person whatsoever; and that the invocation or the adoration of the Virgin Mary or any other saint, and the sacrifice of the Mass, as they are now used in the Church of Rome, ARE SUPERSTITIOUS AND IDOLATROUS. And I do solemnly, in the presence of God, profess, testify, and declare, that I do make this declaration, and every part thereof, in the plain and ordinary sense of the words read unto me, as they are commonly understood by English Protestants, without any evasion, equivocation, or mental reservation whatsoever, and without any dispensation already granted me for this purpose by the Pope or any other authority or person whatsoever, or without any hope of any such dispensation from any person or authority whatsoever, or without thinking that I am or can be acquitted before God or man, or absolved of this declaration, or any part thereof, although the Pope or any other person or persons, or power whatsoever, shall dispense with or annul the same, or declare that it was null and void from the beginning.” We do earnestly hope that the measure referred to will be triumphantly defeated.

THE

PROPOSED ROMAN CATHOLIC UNIVERSITY IN IRELAND. HE project of establishing a Roman Catholic University in Ireland has happily been frustrated, as appears from a Parliamentary paper † laid before the House of Commons lately, containing a correspondence which had passed between the Government and the Popish hierarchy. It is proved by this document that the intention of the Romanists from the very first, was not only to obtain a charter but an endowment. The words of Dr Leahy and Dr Derry, speaking in behalf of "the Irish (Roman) Catholic archbishops and bishops," in a despatch to Lord Derby of 23d October 1867, are " to apply" "for a charter and endowment." Various

* 12 and 13 W. III. cap. 12; 1 W. and M. Session 2, cap. 2, and 30 Charles II. st. 2. + Roman Catholic University, (Ireland,) House of Commons, No. 288. May 1868.

negotiations were carried on; and Dr Leahy, in a letter to the chief secretary for Ireland, of date 19th March 1868, in answer to the scheme proposed by the Government, says, "A great objection to the proposed scheme is the want of a suitable endowment." It is thus very manifest that the Roman Catholics never for a moment lost sight of an endowment. Indeed an university with its charter and a staff of professors, was scarcely worth the having in their estimation, without a grant from the Government to maintain it.

It is clear also that this new institution was intended to be not only an university as expressed in the memorandum laid before the Government, "for holding examinations, and conferring degrees; but, further, to be a teaching university, having its full staff of professors," with affiliated colleges. The constitution of the university was to contain a senate, consisting, as proposed by the Government, of twenty members, "a chancellor, vice-chancellor, four Roman Catholic bishops, the president of Maynooth College, six laymen, five representatives of the university faculties, and the heads of colleges affiliated to the university." But the Romish hierarchy insisted that the chancellor should be a bishop, and the first chancellor to be Dr Cullen, instead of a layman, as proposed by the Government, of "rank, influence, and position." The Romanists also insisted that the bishops, as members of the senate, should have the "right," to quote their own words, which, "as bishops, they possess, and which all Catholics must acknowledge them to possess; of pronouncing authoritatively on matters of faith and morals. That right belongs to them, and to them alone, as compared with laymen, and even ecclesiastics of the second order. According to the doctrine and discipline of the Catholic Church, it is not competent for laymen, nor even for clergymen of the second order, however learned, to judge authoritatively of faith and morality-that is the exclusive province of bishops." The bishops, therefore, would have the sole control of the teaching of this university; and in short, it was sought to make the institution exclusively Romish. "The professors were to treat," to quote their words again, "in a Catholic sense of history, ethics, law, or other subjects, in so far as they have a special bearing on religion, or religion on them." "To preclude," say Dr Leahy and Dr Derry for the Romish hierarchy, "the professors from so dealing with such subjects in a professedly Catholic university or college, would be to introduce there the principle of abstention from special religious views, which characterises mixed universities and colleges, and which is a necessity growing out of their constitution." It is thus clear that the proposed institution was to be as exclusively Popish as Maynooth itself, with additional powers; and that the whole of its machinery was to be directed by Dr Cullen-in other words, the ultramontane party. We are glad the Government has rejected the proposition. Their despatch of 11th May closes with the following significant words :-"The proposition that the episcopal members of the senate should possess any power greater than that of their lay colleagues, is one that Her Majesty's Government cannot entertain. It would establish a system of education essentially different from that which was intended, and, therefore, the Government cannot agree to give to any of the members of the senate a power over teaching, books, discipline, or appointments, which is not enjoyed equally by all. The object of the Government was to create an institution, which, although denominational in its character, would be thoroughly independent, self

governed, and free from any external influence, either political or religious. The proposals made in your letter would strike at the very root of these principles; and I am, therefore, with extreme regret, obliged to inform you, that the recommendations contained in that letter cannot be entertained."

These sentences illustrate not only the intentions of the Romish party, but some of the grounds on which the proposal has been rejected by the Government. And it should be specially remembered that what the Romanists really want is, not only the establishment of an institution exclusively Romish, maintained by the state, at which they would compel all the Roman Catholic youths of Ireland to attend, but also that such an institution should be endowed by the state. Such a proposition exposes at once the notion that the Roman Catholics would not accept farther endowments, and would be satisfied with the mere disestablishment of Protestant institutions in Ireland. If the Romanists succeeded in getting the whole education of the country into their exclusive hands, we might bid farewell to peace in Ireland, or to this country, until Romanism becomes dominant, and the throne itself is filled with a Roman Catholic, directed by a Romish prelate and Jesuit.

T

AN ENGLISH CLERGYMAN UPON THE REFORMERS.

66

HE Rev. Dr Littledale, a priest of the Church of England and a distinguished member of the English Church Union, lately went to Liverpool and delivered a lecture which caused considerable excitement. In the report of his address, he is said to have described the leading English and Scottish Reformers as a set of miscreants," and to have said" that Robespierre, Danton, Marat, St Just, and Couthon merit quite as much admiration and respect as Cranmer, Ridley, Latimer, and Hooper." The statement having provoked some indignant comments, Dr Littledale writes this week to the Guardian to explain. It is quite possible, he says, for men to take very widely different views as to the Reformation itself in its character and results. Some may look on it as a Pentecost; he looks on it as a flood, an act of Divine vengeance, not of Divine grace; a merited chastisement, not a fresh revelation. Still of the Reformation as an event the other view is tenable. But, on the other hand, he gravely asserts it to be "absolutely impossible for any just, educated, and religious man who has read the history of the time in genuine sources to hold two opinions about the Reformers. They were such utterly unredeemed villains, for the most part, that the only parallel I know for the way in which half-educated people speak of them among us is the appearance of Pontius Pilate among the saints of the Abyssinian calendar." Then follows an apology to Robespierre, Danton, Marat, and Couthon for having placed them on the same level with Ridley, Latimer, and Hooper. They, it is said, betrayed no trust, were not sharers in the particular iniquity they overthrew, crouched to no tyrant, perjured themselves to no man. "So far they stand on a higher moral level than the base traitors who were, and deservedly, executed-blunder and folly as that execution was -by Mary I." The time is gone by for expressing surprise at such language as this, but at some convenient opportunity we should like to learn on what theory a Protestant State can be called to give a gentleman of Dr Littledale's opinions a peculiar status and privilege as a teacher of the

people, while a stigma is fixed by law upon thousands of ministers of religion in this country who steadfastly uphold the principles of the Reformation.-Daily News, as quoted by the Times of Saturday, May 23, 1868.

A

A CONSCIENTIOUS FENIAN.

FRIEND (writes a well-known London gentleman) told me that she had a very nice Roman Catholic servant girl, who had been in her service for years. One morning lately, the girl entered the lady's room in a very excited state, and with tears in her eyes, said "she must leave the house." Her mistress being attached to the girl, and considering her a good servant, expressed her astonishment, and inquired the reason of her extraordinary conduct, and why she wished to leave. She displayed a considerable amount of hesitancy, and for a long time would tender no answer: at length all fortitude forsook her, and she sobbed out that she was a Fenian, and that if any attempt was made upon the house by day or night, she was bound to co-operate with the brotherhood, and admit and assist the intruders.

We must confess it is a little startling to hear one .of her Majesty's subjects stating that she must assist a treasonable conspiracy to violate the laws of our land, rob loyal subjects of their property, destroy their peace, and possibly-nay even probably-imbrue their wicked hands in innocent blood. But ought not this further to open our eyes, to what may have existence, and may be fermenting unknown to us? We have had sad experience with regard to what these deluded infatuates are capable of, and it therefore behoves us to watch. And furthermore, we cannot resist a feeling of righteous indignation, when we consider that a breath from the Romish Church (for we find no Protestant Fenians significantly enough,) could quench from the feeblest flicker even to the most terrible conflagration, and yet that breath is withheld: or if not altogether withheld, instead of quenching, it is calculated and prepared to fan the spark into flame, and consume all foes in the general ruin.

PRIZES TO WEEK-DAY AND SABBATH SCHOLARS ON FOXE'S BOOK OF MARTYRS.

THE

HE following interesting letter has been addressed to the Secretary of the Scottish Reformation Society in reference to this work among schools, which has proved so very successful in Edinburgh and else

where:

:

STIRLING, 19th May 1868.

DEAR SIR,-Early this year, Mr Church, (I believe an agent of your society,) visited this place to obtain subscriptions as a fund for giving prizes similar to the late example in Edinburgh, to all week-day and Sabbath-schools in Stirling, to be competed for at an examination on "Foxe's Book of Martyrs," abridged and published by the Book Society of London. He failed in his laudable object, but I determined, though in much weakness, not to allow the scheme wholly to fall to the ground. I therefore offered small prizes to the mission and Sabbath schools of the Free South Church, limiting the ages of the children from 12 to 15, and fixing the examination for the month of April. Between 30 and 40 boys and girls at once entered as competitors, going into the reading of the book, as the teachers told me, with great alacrity, intelligence, and assiduity. The death lately, of our beloved minister, threw the examination back to the 15th inst. A Christian friend kindly gave me his aid on the occasion. The attendance of the children fell short of the original numbers through

misunderstanding, the meeting having been once or twice deferred by the affliction to which I have referred. Yet the result to my friend and myself, as well as a few other friends present (in the session-room of the church,) was most gratifying. The subject was confined to the persecutions in Great Britain, the late Mr Leitch finding that these would be enough for the children to handle.

They, however, generally had the whole by rote, freely answering the most varied questions with marked intelligence, showing not merely a mastery of the subject, but an appreciation of the wickedness and cruelty of Popery, as destructive alike of the body and the soul. The prizes (in religious books) were meritoriously won. We were so much encouraged by the result-so important in storing the young mind with strong impressions against Popery, to fit the future men and women to withstand, under the guidance of Providence, its alarming advances,-as to hold out to the children further prizes for a more general reading of the work, and we prayerfully hope, from what has occurred, that more competitors will come forward, and that there will finally be a co-operation in the good work in all the churches throughout the town of Stirling.-I am, &c. A LOVER OF TRUTH.

POPISH PRETENSIONS.

Extract from the Panama Correspondence of the New York Herald of 11th April 1868.

"IF

Panama, March 29, 1868.

F it is true that 'coming events cast their shadows before,' the present conduct of the Roman Catholic clergy in several states of this Union indicates a fierce struggle between the civil and ecclesiastical governments, which will be accompanied by a sad retardation of the moral and material progress of the country, and may lead to very serious results. The importance of the matter induces me to enter a little more minutely into the details of recent developments, to which I have already briefly alluded in my last. Ever since the overthrow of Mosquera, whose impolitic as well as unjust proceedings against the Church did not a little contribute to his fall, a reaction has set in which bids fair to carry things to the opposite extreme, and has already converted the Roman Catholic clergy into the aggressors. New instructions appear to have been received from Rome, and the bishops and priests who suffered under Mosquera's senseless persecution are evidently bent upon taking revenge upon the administration which followed that crazy dictator. The first bold champion of the ecclesia militaris who stepped into the ring was the Bishop of Pasto, Dr Garcia Yejada, a man of energy, who has had to suffer persecution and banishment from Mosquera. He had hardly returned to his see, when, towards the end of last year, he issued a circular to the clergy of his diocese, in which he set forth that all sales of church property and redemptions of pious mortgages on private property are null and void, according to the decrees of the Council of Trent and the bulls of the actual Pope; that all persons engaged in those proceedings are under the ban of the Church; and that only he himself can redeem the property. This extraordinary and very bitterly written letter, which violates in the grossest manner the constitution and laws about mortmain, was communicated to the national executive by the local authorities. The president, General Acosta, comprehending the importance of the matter, at once laid it before Congress, in a message which was dated the 20th of February. Acosta states that it was supposed the clergy would be satisfied by the friendly and conciliatory spirit of Congress shown in 1867 by the abolition of former oppressive laws against the Church; but instead of that some members of the clergy persisted in showing their bitter hatred of the fundamental principles of the constitution. He begs Congress to pass