to secure a growth not of good will and brotherly love among different denominations, but of chilling skeptical indifference to all religion. They pointed to the fruits of a similar system in Germany, and in France at that moment under Louis Phillippe; in the literature of materialism and infidelity which had covered France, Switzerland and Prussia, with seeds of lawlessness and unbelief; which spoke by the mouths of Michelet, of Eugene Sue, of Louis Blanc, and of Strauss, uttering the wildest chimeras, the most poisonous sophistries, and the most horrid blasphemies. They declared the old "hedge schools," with all their shortcomings, to be infinitely preferable to the introduction of so dangerous a system, however modified it might be, in details. Of this mind was Dr. Maginn, and we have evidence enough to claim for him the honor of being one of the most effective opponents of the new academical system.

A draft of the Maynooth declaration had been sent to each Bishop by its immediate authors, with the exception of the old Bishop of Derry, who was laboring under mental affliction. In a letter to the Rev. Dr. Maginn, dated September 22, the Bishop of Meath explains that in this the promoters were influenced by a feeling of delicacy, arising from the painful and peculiar circumstances of Derry; adding immediately the expression of their thorough conviction, "That the Irish Church will be sustained in the present eventful crisis by the active

co-operation of a clergy, who have been always prominent in defending her rights and promoting her interests." The clergy of the Diocese of Derry accordingly met to express their "entire and cordial concurrence in the decision and declaration of the synod, held in Dublin on the 18th of last November."

Their noble pronunciamento of this year, suggested probably by this letter, is Dr. Maginn's composition, with the exception of the paragraph sixthly, which was inserted by Archdeacon McCarron. As agreed on it runs thus:

"We object to the proposed system:

"Firstly. Because it affords no sufficient guarantee against the corruption of faith and morals, nor any adequate warrant for their inviolability.

"Secondly. We object to it, because it makes no suitable provision for religious instruction, inasmuch as any national system of education for Ireland, to be perfect, should not only not interfere with the religious opinions of any, but should secure the religious instruction of all.

"Thirdly. We object to it because it violates the canons of the Catholic Church, taking the entire control over the education of the Catholic youth from their divinely-appointed guardians and instruetors the Catholic prelates-and transferring it to purely secular and ministerial officials.

"Fourthly. We object to it because it violates the law of nature, by giving to the president of each of these academies the legal privilege of allocating the students where he pleases, against the natural and inalienable rights of their parents, whose duty it is to provide them with proper lodgings, and place them under the vigilant superintendence of persons identified with them in religious feeling and principle.

"Fifthly. We object to it, because whilst Trinity College, enriched by the foul spoliation of our plundered abbeys and Catholic forefathers, is to remain under the sole superintendence of the Protestant

Episcopalian Church in Ireland, and whilst the Ulster College is to be connected with the Belfast Academical Institution, over which Presbyterian synods have the preponderating, if not exclusive control, the Parliament of England injures and insults the Catholic body, comprising the overwhelming majority of the Irish nation, by refusing to place the colleges to be erected for the use of the Catholic community under the protection of the Catholic hierarchy, in utter disregard of the almost unanimously expressed feelings and wishes of the Catholic clergy and Catholic people of Ireland.

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Lastly. We object to it, because experience has taught us that the continental models on which it was designed and formed are the nurseries of infidelity, in which religion is a by-word, Christianity an absurdity, the science of the material preferred to the science of the spiritual world, and the flickerings of a demented reason to the revealed knowledge of God and his divine dispensation.

"A good educational system we would hail as the greatest boon from Heaven to our country-such a system as would afford secular knowledge its full development, combined with sound instruction in religious principles a system that would form the Christian and the scholar, but a system still that would give the knowledge of God and man the first place, and to purely human sciences that subordinate station which even the very pagans, guided by the light of reason, justly assigned to them.

"Believing that a simple protest against the contemplated system of academic instruction would be as foolish as it would be unprofitable, if the Catholic clergy and people rested there, and did not evince their readiness to provide for the Catholic youth such a system as conscience sanctions and the times require, we, the Catholic clergy of the diocese of Derry, pledge ourselves to co-operate with the Irish priesthood and people, to the utmost limit of our humble means, towards the establishment of provincial academies, where the faith and morals of the rising generation shall be secured against the inroads of infidelity, where religious instruction shall be zealously and efficiently promoted, and human knowledge be afforded its widest range; where the name of Ireland shall receive all due respect and honor; where, in a word, the records of her ancient fame, her wrongs, her trials, her persecutions and patience, shall be fearlessly evolved, read and taught; and where, next to the love of God and his revealed truth, the love of country shall be deeply and indelibly engraven on the heart and mind

of the Irish student. [Here follow the signatures of twenty-nine Irish priests and forty-nine curates the whole clergy of the diocese except eight.]

The ministry of Lord John Russell which succeeded Sir Robert Peel's in June, 1846, adopted with zeal and clung with tenacity to his Academical scheme. The same month an event of the utmost importance to the Catholic world-the death of a Pope-took place. Gregory XVI., raised to the Pontificate in February, 1831, was in his 66th year, and had nearly completed the 16th year of his reign. During his time, the Church of Ireland had risen from civil subjection to the Protestant state, to possess power in the empire, and reputation throughout Europe. He was familiar with its long struggles to reach that position, without sacrifice of principles, and he cherished an affection for the Island of Saints, enlightened and increased by the remembrance of what he had heard and known during his cardinalate. Pope Gregory expired on the 1st of June, and Cardinal Mastai-Feretti was elected his successor on the 16th, and enthroned on the 21st. On that day began a Pontificate which will be memorable throughout all climes and times, not only for great events, but for the greatest of modern events the definition of the dogma of the Im• maculate Conception. At its outset the world feigned to lie down and lick the feet of the Pontiff, but all the while it was busy conspiring to undermine his throne and to

overturn his authority. Hollow professions of attachment were poured forth by worldlings and progressionists, mistaking the zeal of a new and vigorous ruler for an homage paid to their theories. But soon came a change; a storm sprung up darkening the fair face of Italy, and saddening all hearts throughout Christendom; a storm in which Ireland saw her hereditary oppressor playing Prospero's part, not concealing his design of engulphing in the general wreck, the liberties and the prospects of the Irish Church.

The first Episcopal Synod, held in Ireland under the pontificate of Pious IX., and the first in which Dr. Maginn sat, assembled in the Presbytery, Marlborough-street, Dublin, on the 10th of November, '46, and adjourned on the 14th. It was the most important meeting in the variety and importance of the business transacted, which had been held for many years. All the Bishops were present but two. The decision of the Holy See on the Queen's Colleges had not then been received, so that no new step was taken in that matter. A petition to Parliament was unanimously agreed to, "for such changes in the Bequests Act as would render that statute-now so obnoxious-acceptable to the Prelates, Clergy and People of Ireland;" the repeal of the Mortmain clause was especially asked for. Such alterations in the Marriage Act of 1844, as would relieve the Catholic Clergy from penalties incurred by marrying a Protestant and Catho