exclusively, insist upon the testimony of the inward feelings; but it is too often the effect of their teaching. Within the last few weeks I have found one poor man who, up to the time of his illness, had led a life of the grossest carelessness and wickedness, exulting in the certainty of his salvation in a tone of boldness which would have appeared presumptuous in a long-tried and faithful servant of Christ, but in one who had no opportunity of proving the sincerity of his repentance and the reality of his faith by their proper fruits, was really appalling; and another poor man who seemed truly penitent, and looking to Christ alone for salvation, was so wrought upon by the passionate exhortations and prayers of his Wesleyan visitants, as to be rendered quite unhappy and desponding. Now, though I may perhaps, when I call upon these poor people, succeed for the time in allaying their excitement, or dispelling their undue fears, all my labour is undone by the next visit they receive from these teachers. I have thought that the most effectual way of preventing the many evils that result from this most injurious, though doubtless for the most part wellmeant, interference, would be peremptorily but kindly to refuse attending upon those sick persons who encourage or allow it; but I should wish, before deciding thus to act, to have the well-weighed opinion of some one who has encountered difficulties of a similar kind. Such an opinion, supported by the reasons on which it is founded, would, I have reason to think, be very acceptable to many others as well as to A COUNTRY CURATE. UNAUTHORIZED PRAYER-BOOK PUNCTUATION. To the Editor of the Christian Observer. I HAVE Somewhere or other met with the exclamation, "What a row about a flower!" Upon reading page 335 of your June Number, I could not help exclaiming, "What a row about a comma!" The manly way of meeting the question seems to me to be this-viz. to determine whether " given" agrees with " sign or "grace;" if with the former, then the comma ought to be introduced; but if with the latter-viz. " grace"-it ought as certainly to be omitted: otherwise it forms a sop to both sets of interpretations: to those who say the sign is given to us, whereas it is not given, but ordained, i. e. commanded: and also to those who say that grace is GIVEN to us, and if this be operatic, à fortiori is the answer to the second question in the catechism. What then, let me ask, becomes of Mr. Hearne's surmises as to the Tractarianism of this unauthorized punctuation? I think it would be much wiser to reserve our suspicions until they have a really solid basis to rest upon; other. wise our cry of "Wolf" will be fatally disregarded when it ought to be most especially heeded. Yours, NO TRACTARIAN. un If our correspondent will refer back to our remarks, he will see that we made no 66 row about punctuation; and that we stated that the 66 authorized punctuation" could not have been adopted "in consequence of any recent discussion;" for that the first Prayer-book we took up one of 1823-had it. But the Act of Uniformity prescribed, that, "for the avoiding of all disputes for the time to come," the officers of every cathedral or collegiate church should procure, and " preserve in safety for ever," a copy of the Prayer-book, certified "under the great seal of England to be a true and perfect copy;" and that copies should be deposited in the Courts of Westminster and the Tower of London, in which the Commissioners should "amend in writing any error committed by the printer in printing the book, or of any thing [even to a comma] contained therein,” and should certify under their hands and seals that they had compared the book, and that the copy was true and perfect;" and that these sealed copies should be 66 good and available in the law to all intents and purposes." The Universities and the Queen's printer are bound to follow these copies word for word and stop for stop; and of late years they have taken great pains to do so; and where any mistake is pointed out to them they promptly correct it. THE BOOK OF HOMILIES COMMANDED TO BE PLACED IN CHURCHES. To the Editor of the Christian Observer. I LATELY saw on the communion table of a church a copy of the Homilies; but in many churches no copy is to be found. The 80th Canon prescribes that there shall be a copy provided by the churchwardens of every parish; and if a clergyman wished to read a Homily, and a copy was not forthcoming, the churchwardens would be punishable. As much attention has been of late devoted to matters of ecclesiastical regularity, it ought not to be forgotten that every parish is bound to provide a copy of the Homilies; whereas there is not any authority for the Popish gewgaws which some are introducing among us. OLD SCHOOL. NOTE FROM THE REV. J. GARBETT ON THE REVIEW OF HIS BAMPTON LECTURES. To the Editor of the Christian Observer. Clayton, near Brighton. DEAR SIR, With many thanks for your review of my Bampton Lectures, there are one or two points on which I wish to make a few remarks. 1. In speaking of "the wonderful powers of the Church," I include Christ, the head, as a part of the Church, from whom, directly, and not by delegation to his ministers (which is the Romanist theory) its graces flow into the souls of the faithful. 2. I hold no reserve either to those within or without; though there are exceptive and individual cases, in which I do not think that, with a view to the spiritual advantage of the truth, or of the parties, the atonement would be the first thing on which you would insist. this adaptation in St. Paul's discourses. Vide 3. I frankly confess that to me the service of the Church of England does irresistibly convey the impression that baptism confers on the infant, not a prospective, but a present regeneration. Such, too, seems to me the fair, natural meaning of the great writers of the Reformation: -such, finally, is the unanimous sentence of the Fathers, even of Augustine, who did not connect with infant baptism, as a matter of course, that spiritual change in after life without which no man shall see the Lord. On the other hand, it must be limited by the capacity of the recipient. I should dispute with no one who held that it was such as to admit no more than a change of relation, a conditional though solemn promise of future grace, an outward admission into the visible the family of Christ. Even this may well be called regeneration, commencement of the new life-to be hereafter ripened. Nor, on the other hand, is a man, I think, to be censured, who, taking the example of Christ's blessing on the infants brought to him, and the instance of those who even from their mothers' womb have been sanctified by the Spirit, should hold that, when an infant is duly baptised, faithful friends or parents presenting it, a present spiritual blessing or influence is conferred, though he cannot define it. This has been held by many holy and illustrious men of the Church of the Reformation. But the true and perfect type is the adult, in whom a change of heart is wrought by the Spirit. This is not to be inferred, as reason and experience as well as Scripture teach, as a matter of course, or anything like it, from the infant washing. Though I see and know cases in which, from the first childhood, the soul has grown in grace, as in years. To use the term regeneration, therefore, as descriptive of the full life and real change of the believer's heart, is, in my view, not only permissible, but even necessary, and the truth of Scripture. Practically, I should not differ a tittle from your own views-I should urge the same things in the same language. Dean Milner, whose life I lately read, seems, as nearly as possible, to coincide with the views I have laid down in the Lectures. 4. My condemnation of the Tractarian system, as a whole, is most UNRESERVED AND HEARTY; but, alike with a view to reason, the confirmation of unstable minds, and Christian charity, I think it necessary to allow all that exists, in portions and fragments, of what is good and holy. So does the Bishop of Calcutta. So do you yourself. Truth can afford to be generous. 5. In speaking of discipline, I made no reflection on the existing Evangelical clergy; who, as a body, are as well disposed to submit to all godly restraint, as they are pure and scriptural in doctrine. And, in reference to the admirable men who led that movement in the past generation, I meant to attribute to the force of circumstances all error of this description.-I remain, Dear Sir, Yours truly, JAMES GARBETT. THE ECSTATICS OF YOUGHAL. For the Christian Observer. WE gave in our last Number some account of the fraud, superstition, credulity, and profaneness, which have stamped the Church of Rome with guilt and infamy, in regard to the phænomena of the "Estatica" "Addolorata," and angel-inflicted wounds of Christ upon favoured saints. We opened a melancholy chapter in the history of human folly and crime; and have no wish to proceed further in the afflicting research; but the recent proceedings at Youghal are so characteristic and monitory, that the narrative may be of service at the present moment, when agitators are employing every effort to banish the Protestant reformation from Ireland, and to consign that island to the unmitigated sway of Popery. The particulars are extracted from a publication reviewed in our last Number, by the Rev. J. Aldworth, Rector of Youghal. It may be necessary to introduce the subject by a short account of the establishments in connexion with which these exhibitions have been got up; in their origin, progress, and means of support. Two such have been conducted under the same patronage and management. The first is designated "St. Mary's Catholic College, Youghal, Cork; for Foreign Missions all over the world; particularly England, Scotland, and the British Colonies.-The Very Rev. John Foley, President." It would appear that the increasing numbers of the college, as well as the necessities of a Sister establishment, which we shall shortly notice, rendered an increase of funds important. And here we may notice the character of the means resorted to by the Church of Rome for the support of her institutions. Various are the modes adopted, and the holier the rites the more effectual is found the venal use of them. But the combination of the fabled existence of purgatory, with the alleged efficacy of the sacrifice of the mass, as the most effectual means of release, has been ever found the most successful engine for working on the fears and anxieties of the living for themselves, and the sympathies of sorrowing relatives for the dead. and thus recruiting the coffers of the Church. Aecordingly, the conductors of St. Mary's college determined to put this machinery into requi sition, and in July, 1841, circulated a Manifesto, in which they say: "Already about forty young missionaries are ardently prosecuting their sacred studies at St. Mary's Catholics of Ireland, rally round this institution, destined by the wisdom of God' to impart light, and truth, and heavenly comfort to millions of our fellowmen. To send forth faithful missionaries, to send forth a host of young apostles, and to bear a share for ever in the merit of their sufferings, and sacrifices, and of the countless blessings they will impart, all required of every Catholic, is merely one shilling yearly, and from the poor even one single sixpence. "N.B. The Holy Sacrifice of the Mass will be offered up for the contributors, both living and dead, three times every week." This was succeeded by a second appeal for the Students' Library, in which is said: "The contributors will be ranked among the benefactors of the House. For their spiritual and temporal welfare, the Holy Sacrifice of the Mass shall be offered up three times every week." The inducement held out for benefactions is a participation in the merit of the sufferings and sacrifices of the "faithful missionaries and host of young apostles." The rate demanded is "one shilling, or even sixpence yearly." As might perhaps be anticipated, this sudden depreciation aroused the jealousy of other dealers in the same commodity; and it was publicly rumoured that the hierarchy of the country declined sanctioning the College by ordaining its students. But the announcement of a Rescript from Rome, annexing special privileges to the institution, and stated to render it independent of the local ecclesiastical authorities, soon removed all difficulties. In the mean time, the attention of its really benevolent Principal was directed to the pitiable situation of a guilty and degraded class of his fellowcreatures, and a Magdalen Asylum, for female penitents, was established through his instrumentality. Occasion soon arising for the removal of this institution from its first locality, and the fortunate coincidence occurring of a castellated mansion in the vicinity, lately repaired and adorned, being to be disposed of, this was selected for the future abode of the penitents. It seldom happens that in the neighbourhood of such a town as this, a sale of valuable property can take place without attention being drawn to the terms; and it was no secret, that the purchase money of the castle was payable by instalments. This matter is of some importance, for a reference to dates will exhibit a coincidence of time between the issuing of the circulars promising three masses per week for sixpence per annum, and the date of the purchase or first instalment; and the approach of the period for the second, synchronizes with the next remarkable public transaction connected with the institution, namely At, or previous to the beginning of 1843, it was rumoured that certain inmates of the asylum were the subjects of miraculous visitations: the popular version at first being, that the female in question died every Friday, and rose again every Sunday. Antecedently to this, the reports were carefully concealed from Protestant ears; but an accidental circumstance having led a Romanist to mistake a Protestant servant of one of my parishioners for a member of his own communion, I became apprised of it and although the account was vague, yet the fulness and vividness of Lord Shrewsbury's descriptions of the Estatica, enabled me at once to determine the character the miracle was intended to assume, and I waited no inattentive observer of the progress of events. The first fact to which I desire to direct attention is, that notwithstanding it was generally asserted that persons of all persuasions had been freely and indiscriminately admitted to see and examine the wonderful appearances, yet the utmost care was taken to secure the Estatica from the inspection of Protestants, as long as their exclusion could be effected with any measure of consistency. On 13th January, a Clergyman of the Established Church, residing in Youghal, met the Rev. Mr. Foley, and entered into a conversation on the subject of the miracle; in the course of which he repeatedly urged to be permitted to view the phenomena, which was declined. In the course of the week that succeeded, it was publicly declared that free admittance would be afforded on the following Friday. Accordingly on 20th, many Protestants, with whose names and statements I am furnished, and for whose veracity I can vouch-and several of whom were females-attended, requested admittance, and were refused; with one exception, Mr. Johnson, whose entrance was accidental. and A system of cautious management for the exclusion of Protestants was practised, combined with allegations of many having been admitted and convinced, reports to which effect were circulated and credited. It will be noted from the narrative of Mr. Johnson's visit, and from some expressions of the Editor of the Tablet, whose investigation took place on the same day, that the entrance of Mr. Johnson was unintentional on the part of the guardian of the place. "Mr. Johnson's statement. On the 20th January, 1843, accompanied by two other Protestants, he attended at the Castle about 12 o'clock. The castle was surrounded by a great number of people, some of whom he knew to have come from considerable distances. They approached the door, which was just then opened to admit some students of Mr. Foley's establishment (the College). He took that opportunity of walking in, and immediately went up stairs, and entered a room, at the door of which, and inside, was a woman holding it closed. It yielded to a slight degree of force, and with him entered two other persons. The room had no furniture except a bed, nor any person therein except three females,-one, the woman just mentioned,- -a lady,-and another female reclining upon the bed, covered with the bed clothes, except her head, hands, and feet. Her attitude was that in which our Saviour is represented on the Cross, except being recumbent, her head reclining to one side, pale and cold. Mr. Johnson approached the side of the bed. There were no marks on her forehead, both hands were marked as if with wounds-in the palms very slightly, about a quarter of an inch long and half that breadth, and not inflamed. In the backs they bore the appearance of the inflammation ensuing from vaccination, a cicatrix about the size of a silver fourpence, the surrounding inflammation about the size of a half-crown piece. The palms of the hands being uppermost, he took one hand by the thumb and turned it partly over, for the purpose of examining the back; at which she moaned very loud. His touch could not have hurt her; and he conceived her thereby to intimate that she did not wish to be examined too closely. At the same time, there was standing at the other side of the bed, and with his hand upon the pulse, a person unknown to Mr. Johnson, but who was addressed by the title of Doctor. To him the woman before mentioned said, 'She does not wish to be tampered with.' "Mr. Johnson then went to the foot of the bed, and observed the feet which were lying one over the other: the upper one marked on the instep similarly to the palm of the hand. He took the upper foot to turn it aside in order to examine the under one, with the greatest gentleness; she roared, and he desisted. There were about three persons exclusive of the women remaining in the room during this time. These all proceeded together with him, and passed into the adjoining inner room. In this was extended a woman in a similar posture to the former one. He perceived both temples and round the forehead to be smeared with blood as if by a hand. The blood was dry, and none appeared to issue. She was writhing as if in great agony; her eyes were closed, her countenance contorted, working as if in a fit, her hands extended but covered with the bed clothes, as were her feet which he approached. He stood at the foot of the bed, waiting for the appointed time of bleeding, which was 12 o'clock. A person was sitting at the side of the bed, whom he afterwards understood to be Father Foley. ་ "When 12 o'clock arrived (he examined his watch), she made a sign with her head to Father Foley, who said, Gentlemen, she has intimated to me that her hand at the opposite side is bleeding. You may try.' Mr. Johnson went round. Some persons had already uncovered the hand, which had the palm uppermost, but was immediately turned partly over by some person present to see the bleeding. A few drops of blood appeared to issue from a cicatrix at the back of the hand exactly similar to that in the case of the other woman. Mr. Johnson immediately ran round to watch the other hand, and distinctly noticed a very small quantity of |