tions. I do appeal to the moral strength which will be given to the Irish Church, in its future conflict, by its continuing in harmony with the general religious tone of the majority of educated and religious-minded Churchmen in England, especially of that landed class, with whom in particular the lay leaders of Irish Church opinion are likely to come in contact. The Churchmanship of this class is undoubtedly one of moderation. Their type of worship is a system of decorous solemnity. They are, as a body, ready for improvement, and quick to appreciate it when calmly presented; but they are alarmed at changes when suddenly demanded. The ceremonial which represents their feelings is that of the Prayer Book, as worked in an elastic spirit, and adapted to the special circumstances of each locality; but not as re-enamelled either in the furnace of Rome, or in that of Geneva. They may not, in general, be controversialists: on the contrary, they are men of quiet, practical, methodical action; and to persons of their temperament, therefore, a Prayer Book which they can accept as a whole, and by inheritance, is the instrument which best suits their fulfilment of religious duties, practical and devotional. A book in the formation of which, in person or by implication, they would be participants, and for which they would have to give a reason, would simply embarrass and repel them. While the English and the Irish Prayer Books remain the same, they need no deeper reason for sympathising with and aiding the Irish Church. Once introduce a difference, and you have thrown upon them to seek why they should continue to sympathise, and upon the Irish Church to meet that search with adequate arguments.
As a member of the Church of England, I have always in England raised my voice in favour of moderate opinions, and opened my ears to tolerant counsels. Most assuredly I have no leanings towards the Church of Rome, that unhappy communion which has recently crowned centuries of usurpation
