We had, in the course of our inspection, been much struck with the state of many schools, in which the pupils paid for the instruction they received, and in which there appeared to be perfect harmony amongst children of all persuasions. These schools were carried on as objects of private speculation, and not supported either by public funds, or by the aid of Societies. Each child was taught the religion which its parents wished it to learn; and the master, who depended for his livelihood on giving satisfaction to his employers, was content to impart as he could the instruction necessary for each. In this manner, we frequently found the same master teaching the catechism of the Church of England to one child, the Roman Catholic to another, and the Presbyterian to a third; according to a mode which is well described to us by Mr Cooke, the moderator of the Presbyterian Synod of Ulster. Although we do not mean to approve of the same master teaching different and conflicting religious doctrines, the state of these schools led us to the conclusion, that it was at least possible that both religious and general instruction might be communicated in establishments in which children of all persuasions should be taught together.

The modern practice of mutual instruction, wherever it has been introduced, has created the necessity of adopting a more precise uniformity of reading, than existed in the unimproved schools to which we have alluded, and in which the study of one child has little or no connexion with that of another. According to the course now so general, the children, who are divided into classes, read successive passages out of similar books,

and the difficulty of avoiding the conflict of religious differences is thereby considerably increased.

On the fullest consideration which we have been able to give to the subject, we are of opinion, that it is desirable to unite children of the different religious persuasions in Ireland, for the purpose of instructing_them in the general objects of literary knowledge, and to provide facilities for their instruction separately, where the difference of religious belief renders it impossible for them any longer to learn together.

We proceed to examine in what manner religious instruction can most effectually be given to children of the Protestant faith in Ireland. It appears, from the returns made by the Protestant clergy, that of 137,570 Protestant children, stated to be now in the course of education, 91,026 are of the Established Church, 43,236 are Presbyterians, and 3308 are dissenters of various denominations.

It has been satisfactory to us to learn, that though differences of opinion exist among persons of these respective classes of Protestants, there is nothing which would prevent them from receiving religious instruction from persons of their respective communions in the same schools, if such an arrangement should be found convenient, nor would there be any difficulty in their reading the Scriptures together. The authorized version of the Bible is used by all classes of Protestants, and the exercise of private judgement in the interpretation of Scripture is recognised by all. There is no objection, therefore, to their reading together in classes, neither is there any objection to the children of the different denominations of Protestants being taught their respective catechisms, when they are assembled for the purpose of receiving religious instruction.

Various opinions are entertained with respect to the time which it is .necessary to devote to religious instruction, and in the different schools now in existence the practice is also various; we collect, however, that portions of two days in each week would be fully sufficient.

It becomes our next duty to inquire, in what degree the clergy of the Established Church can, or ought, practically to take charge of the superintendence of the religious education of their flocks.

Upon this subject we proposed the following questions to his Grace the Archbishop of Dublin:

"Q. Laying for the present out of consideration any obligations which the statute law may impose upon the clergy, would your Grace be so good as to state, what you conceive to be the extent of the duty of the parochial clergy of Ireland, with respect to the instruction of Protestant children of the Established Church within their respective cures of souls?"

His Grace's answer was as follows: "I conceive it to be their duty to find out, in all the families within their respective spiritual charges, what children will receive from them religious instruction, and contrive the best means of giving it. I conceive it is the bounden duty of every clergyman, in every parish, to go from door to door to know the young persons of the families, and to learn if they can procure their attendance at any proper time and place, so as to give them religious instruction. It is their bounden duty to seek after them, and give them what you are now prescribing modes and facilities to effect."

The following question was then submitted to his Grace:

"Of course, if any considerable portion of the Protestant peasantry of their respective parishes were collect

VOL. XII. PART III.

ed in parochial schools, at specific times set apart for that purpose, there could be no doubt it would form a part of the duty of the clergy, in your Grace's view of it, to discharge that duty, even laying out of consideration any obligation under the statute?"

To which his Grace answered, "Yes, most certainly."

We then inquired his Grace's view with respect to the obligations imposed by statute law upon the clergy with respect to parochial schools.

His Grace's answer was as follows: "My view of the duty of the clergy, as growing out of the act of 28th Henry VIII. is, that there is no obligation imposed on the incumbent of a parish to keep a free school. The law, as it appears to me, has become obsolete, or rather, is virtually repealed, respecting certain duties enjoined to the clergyman, such as telling the beads in English, &c. because these duties themselves have passed away. But the duty of keeping, or causing to be kept, an English school, I conceive to be still in force under the statute. The mistake that has prevailed on this head seems to be, that the clergy are bound by this act, and the oath prescribed by it, to keep a free school; whereas, the act expressly describes the school to be kept, not as a free school, but, on the contrary, as one in which a stipend is to be paid by the scholars resorting to it; conditioning only, that the stipend shall be such as is usually paid by scholars in English schools in that district of the country; at the same time I conceive, that the clergy are, to the utmost of their power, bound to keep, or see that there be kept, an English school for the instruction of the poor, although they are not bound to see that it shall be a free school. The true intention of the law I consider to be conveyed and enforced in the act of the 7th of William III. en

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tituled, An act to restrain Foreign Education.' In this act it is declared, that the clergy shall, in their respective parishes or districts, keep English schools, or cause them to be kept, according to the true intent and spirit of the act of Henry the Eighth; and this, I conceive, sets aside all those minor considerations growing out of the change of times, and brings the matter to the fair, honest equity of the case, that the clergy were intended to be the guardians of the education of the country, and to promote it in every fair and practicable way. I have always felt it as such; and considered, that the oath imposed on the clergy, at institution, bore broadly upon this, without entering into the minutiae of the legal consideration, which admit of, and have led to, a great deal of special pleading; but which, when gone into, even with a liberal interpretation, seem decidedly to preclude the idea that the clergy are bound to keep free schools."

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It is obvious to us, that the intention of the statute of Henry Eighth was not pecuniary contribution, but superintendence, and that it did impose the latter duty. This act, after reciting, amongst other things," the importance of a good instruction in the most blessed laws of Almighty God;" and further reciting His Majesty's disposition and zeal, that " certain direction and order be had, that all we his subjects should the better know God, and do that thing that might in time be and redound to our wealth, quiet, and commodity," proceeds, after a variety of enactments tending to the suppression of the Irish, and the introduction of the English language and customs, to require an oath to be administered to every clergyman at ordination, and another at institution, that amongst other things" he should keep, or cause to be kept, within the place,

territory, or parish, where he shall have pre-eminence, rule, benefice, or promotion, a school to learn English, if any children of his parish come to him to learn the same, taking for the keeping of the same school such convenient stipend or salary as in the said land is accustomably used to be given."

We cannot see in these provisions, that the obligation is limited to the mere teaching of the English language. It appears that the better knowledge of God and the civil and moral duties of the people, were equally the objects of the legislature. Although the Reformation subsequently rendered obsolete the direction, that the clergy should “bid the beads in English," we see nothing to annul the obligations imposed by the other provisions of the act. But whatever doubt might be entertained, if the question rested upon the construction of the act of Henry Eighth alone, we agree with his Grace the Archbishop of Dublin, in thinking, that any such doubt is removed altogether by the act of William the Third, which enjoins the strict execution of the act of Henry Eighth, with respect to schools.

Every clergyman accordingly is still required by law to take an oath at institution to that effect, which is in the following terms:

"I do solemnly swear, That I will teach or cause to be taught an English school within the vicarage or rectory of as the law in that

case requires."

Under these circumstances, a responsibility is imposed on the clergy, which is the more inconvenient, as its limits and nature are but imperfectly defined, though it certainly exposes them to the liability of being deprived of their benefices, if convicted a third time of not complying with the provisions of the act. We there

fore recommend, that this uncertain duty should hereafter be limited to their personal superintendence of the religious instruction to be given to the Protestant children of the Established Church in the public parochial schools which we shall hereafter recommend to be established.

The careful instruction of the children in the Bible, not merely by making them read it, but by fixing their attention to its doctrines and precepts, and by exercising their minds in the perception of their true force and meaning, is the first and most important object of Protestant religious education. In addition to this, the teaching one catechism to the children of the Church of England, and one also to the Presbyterians, is the course which appears to be approved by persons qualified to form an opinion on the subject. The mode of giving religious instruction, by teaching in succession a variety of catechisms, has been condemned to us by high authority, and has, we believe, deservedly fallen into disrepute.

It is stated by Mr Daly, as the result of his practice in the schools superintended by him in his parish of Powerscourt, that he finds the children who attend to the comment and explanation of a limited portion of the Scriptures, which are given by him at certain periods of the week, make more progress in religious knowledge than others who range through a greater extent, without the advantage of exposition. The nature and extent of the religious instruction to be administered to the children of the Established Church will, however, be more properly arranged by the clergy, under the direction of their respective diocesans.

In many parts of Ireland it would occur, that a very large proportion of the Protestant children in attendance on the schools would be of the Pres

byterian church: the care of the Protestant children would, in these cases, respectively devolve on the clergymen of the Established Church, and the Presbyterian ministers, whose inclination we are assured itwould continue to be, as it now is their practice, to attend particularly to the instruction of the children of their flock, in their catechisms and other religious exercises. To afford facilities for this purpose, we recommend, that in those parts of Ireland where the Presbyterians are found in considerable number, provision should be made in each of the public parochial schools of united general instruction, for the appointment of a teacher of that communion, who, besides his services in the common instruction of the school, may assist in the separate religious instruction of the Presbyterian children, under the superintendence of the minister.

Having thus far explained our views as to the religious education of the different classes of Protestant children in Ireland, we now come to the consideration of the religious instruction of the Roman Catholics. We had learnt that they not only wished that their children should receive instruction in the doctrines of their faith, but were also anxious that such instruction should not be left in the hands of persons professing a different belief. In the reasonableness of this desire we could not but acquiesce.

We therefore felt it necessary to have an interview with the four archbishops of the Roman Catholic Church in Ireland, for the purpose of ascertaining their opinions in what manner religious instruction ought to be provided for the children of Roman Catholics. The substance of our conference will best be understood from the minute made upon the occasion, which we shall here insert.

"Minutes of a conversation between his Majesty's Commissioners of Education Inquiry, and the most reverend Dr Murray, one of the archbishops of the Roman Catholic Church in Ireland.

"Board of Education Inquiry, "Dublin, Thursday, 16th December 1824."

"The Commissioners being desi rous of ascertaining the views of Dr Murray, and of the Roman Catholic clergy in Ireland, on some important points connected with a general plan of education, stated to Dr Murray that they were anxious to establish such a system as should unite children of all religious denominations in the same schools, except when it should become unavoidably necessary to separate them for the purpose of religious instruction.

"They observed, that they considered this a point of great importance to the interests of the state, as it was only by training up the youth of all persuasions in habits of early intercourse and attachment, that they could hope to establish among them those reciprocal charities upon which the peace and harmony of society must depend.

The Commissioners then stated, that they could not consider any system of education as deserving that name, which should not seek to lay the foundations of all moral obligation in religious instruction; and that with respect to the religious instruction of Roman Catholic children, they

were anxious to ascertain the sentiments of Dr Murray and of the Roman Catholic clergy.

"They therefore inquired whether there would be any objection to common literary instruction being received by Roman Catholics, as well from a Protestant as a Roman Catholic master; and whether religious instruc.

tion could be given to Roman Catholics by a Roman Catholic layman approved of by the proper Roman Catholic pastor.

"Dr Murray stated that there could be no possible objection to Roman Catholics receiving literary instruction from a Protestant, nor to their receiving religious instruction from a Roman Catholic layman approved of by the proper Roman Catholic pastor; and he added, that the providing of proper persons for such purpose would be a great relief to the Roman Catholic clergy.

"The Commissioners then suggested, that schools might be established, in each of which there should be both a Protestapt and Roman Catholic lay teacher, by whom education in common might be administered; so that the children, united in the same classes, should learn from the same masters, and use the same books; that for the remuneration of such teachers, adequate means might be provided; that the Roman Catholic teacher might assist in the general literary instruction, and might give separate religious instruction to the Roman Catholic children, subject to the direction of their pastors, and that the school-room, for a reasonable portion of time, on one or two days in the week, might be appropriated exclu sively to that object.

"In these suggestions for uniting Protestant and Roman Catholic children in literary, and separating them only for religious instruction, Dr Murray expressed his concurrence.

"The Commissioners then observed, that separate religious instraction should not commence until the difference of religious belief should make it impossible for instruction any longer to be received in common; and they inquired whether it would be objected to, on the part of the Roman Catholic clergy, that the more