world; dead to the usual inclinations of flesh and blood, and entirely free from the passions of covetousness and ambition, which are the great corrupters of men's hearts, and make them turn seducers, either for the sake of lucre, or to domineer and tyrannize over men's faith. Now does not the hand of God appear manifestly in the whole management of this work, but particularly in relation to the choice of the persons employed in it? May we not truly say that they were according to God's own heart? For what surer marks can we have of the divine election of persons to the ministry of the gospel than when we see them irreproachable in their conduct, disinterested in their views, free from all affection to earthly things, and qualified in all respects for their sacred functions? Is this the proper character of mercenaries, or of good shepherds?of intruders into the sheepfold, or of guides of God's own appointment?-of seducers, or of preachers of sound doc trines? Indeed, we anticipate that every sincere inquirer will readily admit that if persons of this character did not preach the true faith to the Saxons, at the close of the sixth and at the commencement of the seventh centuries, we cannot be sure that the true faith of Christ has ever been preached to any nation upon earth since the death of the Apostles. There can be no mistake about the matter; and therefore we may confidently say that the whole collection of the circumstances upon which we have now made our observations, both as to the means made use of in this second conversion of England, and to the character of the persons employed in it, amounts to such a strong proof of the orthodoxy of the faith and religion preached to the ancestors of the present race of English Catholics, the Saxons, and professed by us at this day, that a thinking man cannot regard it otherwise than as a decisive mark, plainly shewing in what communion the true Church of Christ is to be found. CATHOLIC TEA-PARTY, EDGELEY, STOCKPORT. (CONCLUDED FROM OUR LAST.) The Chairman again arose and said, that he had indeed very great pleasure in informing them there was in the room a gentleman whom he was sure they would all be glad to see, and to hear too. It was true that he might not be personally known to many now assembled, it was certain however that his name was known to them, as it was to the Catholics of Manchester and the surrounding towns. He meant Mr. Cleary, the editor of the Manchester Illuminator. He was fully satisfied that they would be most anxious to hear him, for he has been a great, long tried, and consistent advocate of our civil and religious principles. He hoped that the Illuminator would be extensively circulated, and that it would receive that amount of patronage which its merits called for. He could not describe how happy he felt when he read, a few weeks ago, in the Illuminator, that Mr. Cleary had been addressing a very large and respectable tea party at Ramsbottom-a place in which the name of Catholicity had scarcely ever been heard since the Reformation, except for the purpose of using slander and abuse against it. He was proud too, that the Catholics had now a Sunday and an evening school there, and that they were determined as speedily as possible to erect capacious schools. He would now call upon Mr. Cleary to address the meeting, and he was sure that he would be received in a manner that would fully satisfy him that his public services were duly appreciated. Mr. Cleary said he felt sorry that he could not find words to convey to the meeting his deep sense of the obligation he had that night contracted. He was overpowered by the weight of their kindness. He had, in public, done merely what he considered to be his duty; their kindness was therefore gratuitous, for he had not as yet done any thing to merit their approbation. However, encouraged by what he saw and heard around him, he would, if spared, labour diligently in order that he might make himself worthy of their approval. It was a subject which afforded him much delight, to find himself surrounded by so many ministers of the altar, and so many respectable laymen, some of whom were converts from Protestantism. He was edified to behold so much harmony amongst them, and he trusted it was a proof that in their estimation unity was above all price, and that they were determined to work in concert with their pastors for the promotion of Religion. Nothing could be more delightful than to behold the people obedient to their immediate pastors-the pastors and people unreservedly subject in all lawful things to the bishop-and the bishops, pastors, and people, throughout. the Catholic world, bowing with docility and submission to the common Father of the faithful, the successor of St. Peter in the Roman See. Such a spectacle was worthy not only of the approbation of good men on earth-it was also one that afforded delight to the angels and saints in heaven: but it was only in the Catholic Church that such a blessed sight could be witnessed. Some Catholics, when charged with apathy because they did not co-operate more effectually with the clergy in promoting the best interests of religion, had for exeuse (but it was no excuse) that the Church was imperishable-for God had promised His perpetual assistance, and therefore man's co-operation was not needed. It only required a very few words to point out the folly of such reasoning; for it was evident to every reflecting mind that the conclusion did not follow from the premises. It is true that the Catholic Church is imperishable-that God's veracity has been long since pledged for her perpetual stability; and the history of the last eighteen centuries fully attests that desperate efforts have been made in every age of her existence, by bad men and wicked spirits, to destroy her, but that by a superior unearthly power their efforts have been unavailing: thus the protec tion so long afforded is a proof of the reality of the prediction, and a monument of its fulfilment; and it is also a guarantee that as the past has been, so shall the future be. But was the promise of protection made to the trunk or to the branches separately, or to both conjointly? It was made to the trunk UNCONDITIONALLY, to the branches it. was promised only in a conditional manner. The Church Universal can never be destroyed, either by her enemies who are without, or by her own degenerate children who are within. And why? Because the certainty of her protection was guaranteed to her by an unconditional promise. But the case is very different with respect to the branches; for as only a conditional promise has been made in their regard, so they are liable to be broken or lopt off as useless and cumbrous. The trunk is secure, the branches are not; and the proof of this statement is to be found in the existence of the fact, as we find it recorded in history. Hence we see, that in spite of the "GREAT REVOLT" of the sixteenth century, the trunk, the Catholic or Universal Church, is as firmly fixed on the Rock of Peter as ever. And yet, many rotten branches (in Germany, England, Scotland, Switzerland, Hoiland, Denmark, Norway, and Sweden), have been lopt off during the past three centuries, whilst the trunk, the Church, lost no ground, she only shifted her position, and instead of the above rotten branches, through the zeal of her Apostolical missionaries, she more than recovered her loss by the ingrafting on of many new branches, in North and South America, in the East and West Indies, in China and Japan, in Australia and Oceana, and by the return to the Church of thousands, and tens of thousands, in those portions of the North and North West of Europe enumerated already. Hence the most simple will at once perceive that ther Catholic Church (the trunk) cannot be destroyed either by the wickedness of her own subjects or by the malice of her enemies; the reason of which has already been specified. But, as God makes use of secondary agents, the stability or insecurity of the particular branches must in a great measure depend upon the zeal or apathy of the people. It follows then, as a necessary consequence, that the people are bound by the ties of an indispensable obli-i gation to aid and assist, as far as their means will permit, their immediate pastors in propagating as extensively as possible the principles of our holy religion, especially at this time, when many are engaged in seeking for the truth, and when it is evident that much, very much, depends upon our zeal and piety. Mr. C. having forcibly touched upon the efforts which have been recently made to create a reaction in favour of bigotry and intolerance, upon the folly of the attempt, and upon the duty of Catholics under the eircumstances, then concluded by stating that as a stranger he felt a little inconvenience, fearing lest he might inadvertently have given offence; his intentions were good, and he only wished to obtain credit for sincerity. He would not trespass further on their time, as he had contracted a severe cold from his labours of the preceding night in the Town Hall, at Ashton-under-Lyne, except for a few moments, to impress upon their minds the necessity of union, and of living in charity with all men, irrespective of country, or of creed. For (said Mr. C.) remember that the sun is bright, but he shall become red as blood; the moon is fair, but she shall be shrouded with sackcloth; the stars are brilliant, but they shall fall from heaven. Kings may fall, and empires crumble in ruin; rocks, stones, and monuments may decay and fall; faith shall be changed to vision, hope absorbed in fruition, but charity shall flourish in immortal bloom, for her duration shall run coeval with eternity, Time itself shall shortly cease, and all nature sink in years-but fraternal love shall still remain unhurt, amid the war of elements, the wreck of matter, and the crush of worlds. The Rev. Chairman again arose, and said he felt highly delighted whilst he listened to Mr. C.'s very eloquent and powerful address, and he was compelled by a sense of duty in his own name, and in the name of the assembly, to return him their sincerest thanks. He had also great pleasure in informing them that Mr.C. would come amongst them again, at no very distant period, to deliver in that room a lecture on the subject of Education. Mr. Cleary briefly returned thanks; after which, Rev. J. Hall, J. Bradshaw, Esq., and Mr. Cleary retired. The Chairman again addressed the meeting, commenting briefly but forcibly upon the admirable speech delivered by Mr. Cleary. He observed that that gentleman had in language remarkable both for its sublimity and power, pointed out the indispensable necessity of cultivating union amongst ourselves and charity amongst all. It was by acting in concert that the Apostles and their Disciples succeeded in evangelizing the world: the same was to be remarked of modern times,. for the Catholic missionaries in China and elsewhere, by being united and affectionate, by remaining attached to each other, even unto death, were able to fight the good fight, to vanquish the world, and to triumphantly plant the cross npon the ruins of paganism and heresy. They (the Catholics) ought to copy this example, and by living in unity and love to become instrumental in promoting the cause of education; for upon the proper education of the rising generation depended in a great measure the future stability of the true faith in this country in general, and in this locality in particular. The Chairman also proposed a vote of thanks to T. Waterhouse, Esq. and family; and in doing so, delivered a short but warm and eulogistic speech, in which were enumerated some of the many claims of that worthy family on the gratitude of the Catholies of Edgeley. About a month since, the female members of the Holy Guild presented to Miss Waterhouse, as a token of their love and esteem, a beautiful silver tea-pot, a sugar bason, and a cream jug. This was to mark in a particular manner their appreciation of that lady's services during her wardenship of the Guild. The following gingers contributed much to the enjoy ment of the evening, viz., Messrs. Michael Stafford, James and John Reynolds, T. W. Summers, J. Ryan, J. Pickford, Mrs. Brookshaw, Miss Duggan, and Miss Drake. Recitations were given by Messrs. James and John Reynolds, Joseph Markland, John, Peter, and D. McClernon, John Rider, and T. Burns.-The party terminated about eleven o'clock, and every one present felt highly delighted at the proceedings of the evening.we ni sedang starbaror: XV. TO PARSON STOWELL. Sir, We find at page 35 of Mr. Lesley's work, that his lordship discourses in this manner: "We think it incont sistent with the goodness of God not to give men an infallible guide to lead them in the right way to heaven, since our own reason is so weak that we cannot trust to it; and that guide is the Church." We have nothing to say with the goodness of God not to give men an infallible to his lordship's congruency from its being inconsistent guide; but Mr. Lesley's answer to his last words is indeed have you but your own reason to tell you so? And if you very curious. "How do you know that (says he)? what cannot trust your own reason, you cannot believe the Church. So that all bottoms on your own reason still, from which you strive in vain to escape." p. 35. What wretched sophistry is this to be proposed as a serious argument in a dispute of the greatest importance! However, since there is a pretty jingle in it, which may easily impose upon a vulgar reader, let us allow it a short examination. His lordship says "his reason is too weak a guide to lead him in the right way to heaven; whence he him." Mr. Lesley, to confute him, answers, "that since concludes that he must depend upon the Church to guide he has nothing but his own reason to tell him that he must cannot believe the Church;" and, consequently, that all depend upon the Church; if he cannot trust his reason, he bottoms upon reason. But how easily might his lordship have replied that be can safely trust his own reason, when it tells him that he must believe the Church. Because nothing is more consonant to reason than to depend upon a guide appointed. by God himself. Thus far, therefore, reason directs us But when we have once found the true Church of Christ, which the most evident motives of credibility mark out to our reason, assisted by God's grace, then we have nothing else to do but to submit to her in everything she teaches. We ask you whether we are bound to follow our reason when it tells us that we must believe the Church or not? If not, then we must act contrary to reason in not believing the Church, when our reason tells us we ought to do it. But if you say that we are bound to follow our reason. when it tells us that we must believe the Church, then you and Mr. Lesley's friends are bound to do the very same ; and so we hope we may come at last to make converts of some of you. For then you are bound to be guided by the Church, and to submit to her im everything she teaches; indeed you are all bound to it, by the very light and direction of your own reason. And therefore if that be Mr. Lesley's meaning when he concludes that all bottoms upon ever strive to escape from our reason, when it demands so reason, we subscribe to it without hesitation nor will we just and reasonable a thing of us as an entire submission and obedience to the judgment and authority of thes Church. We fear, however, that Mr. Lesley was not disposed to follow reason, directing him to believe the Church; for in the following page he tells us that it would be blasphemyi to say we believe a God upon any authority," p. 36, which we think is one of the most surprising propositions that ever dropt from the pen of a man in his right senses; and his proof of it is almost as surprising; "for that (says he) would place such an authority above God;" yet two lines. after he tells us that we believe a God purely upon our, "To believe a own reason. Now what a paradox is this! God upon any authority is to place that authority above God;" and yet we may believe him purely upon our own reason, and, as we suppose, without any danger of placing our reason above him. But how can that be? For if it be true that to believe a God upon any authority is to place that authority above him, it must be grounded upon this general principle, viz., "that every motive upon which we believe anything, is above the thing believed;" and then our reason will also be placed above God, when that is the motive of our belief of him. So that, according to Mr. Lesley's logic, we must either believe a God without having any motive for it, either from authority or reason, or we become guilty of blasphemy if he have any motive of our belief of him. We hope, however, that St. John's disciples were not guilty of blasphemy, or of placing their master above Christ, when they believed him to be the Messias upon St. John's authority. He goes on thus, page 36, "And it would be nonsense to believe it (the being of a God) either from the Church or Scriptures; because you can believe neither without first believing that there is a God." It follows then from this and the preceding passage, that when the Scriptures or the Church tell us that there is a God, we are guilty of blasphemy and nonsense if we believe either of them. However we presume to answer Mr. Lesley, by saying that there is neither blasphemy nor nonsense in the believing that upon the testimony of the Church or Scriptures which we believed before upon natural evidence. Indeed children, until they are capable of understanding the demon. strative proofs of the being of a God, are bound to believe it upon the authority of their teachers, unless Mr. Lesley or his friends would maintain that children are bound to be Atheists for some years, rather than believe it upon any authority, He continues, page 36, "And we cannot be more sure that there is a God, than we are persuaded of the truth of those reasons upon which we do believe it." This we make bold to deny, if by the word "reason" Mr. Lesley means pure natural evidence; because divine revelation proposed by the Church is a surer motive upon which to believe it than all the evidences of human reason. And this leads us to a clear answer to his following question: "If God has given us no other guide than our own reason to believe in himself, what farther do you require" for articles of less consequence?" For this question implies a false supposition, viz., that God has given us no other guide than our own reason to believe in himself. The supposition we say is false, because the Church and the Scriptures declaring it to be a revealed truth, furnish us with a much surer motive upon which to believe it.— We shall resume the subject next week; in the interval we remain, yours, &c. &c. Manchester, June 1st, 1860. THE EDITOR. POETRY. THE SIGN OF THE CROSS. Oh be not ashamed of the holy sign The sign of the cross let thy breast receive Entreat that thy Lord rich graces may give, Art thou in grief, and the murmuring thought Make the sign of the cross, 'twill mind thee who bought Lov'd friends of the faith, have ye sorrow'd with me Not a beavenward thought, and when bending the knee Then is it not sweet to show faith, hope, and love, And to feel that a merciful Saviour above On the act will cause favour to shine! Oh, yes! for it is the intention that he The sign of the cross, 'tis sanctified sure The last act of the martyrs when called to endurs Blessed symbol of faith! Oh, tower on high! A beacon declaring to all that pass by, The sign of the cross, sweet signet of trust, Which my infantine brow imprest, All the honour I crave for my sleeping dust Is to find 'neath thy shadow its rest. And should it, bright thought, to glory arise, Love and praise shall each power employ, And I'll sing of the cross above the skies, The cause of eternity's joy. MARY. Notices to Readers and Correspondents. J. T. of Salford, is respectfully informed that his wishes will be gratified, for Mr. Cleary has consented, before he retires from the bustle and confusion of public life, and gives up the HALL. which an unjust and a lying faction have for some time left as a weighty burden upon him, to deliver a course of lectures, begin. ning with next Monday, on the Red Republicans, who, under the names of Manicheans, Albigenses, Jacobins, Socialists, &c. &c. have, during a period of 1600 years, been actively but fruitlessly engaged in the destruction of Christianity, and in upturning the very foundations of society. Printed and Published by EDWARD STAVELET, 117, Bedford-street, Hulme, in the borough of Manchester, Saturday, June 1st. 1850 MANCHESTER ILLUMINATOR, AND GENERAL CATHOLIC RECORD. No. 26, Vol. I. SATURDAY, JUNE 8, 1850.. PRICE ONE PENNY AN ADMIRABLE pure. His patience in bearing all injuries and in over EXAMPLE FOR THE WORKING CLASSES. coming the envy of fellow-servants by cordial kindnesses ST. ISIDORE OF MADRID, LABOURER. his readiness to obey his masters, and in indifferent things of his penance. TRUTH. ST. IRENEUS, BISHOP OF LYONS, M. A.D. 202. in It is a misfortune which deserves to be lamented with floods of tears, that ignorance, obstinacy, and vice should so often taint a country life, the state which of all others is most necessary and important to the world; the most conformable to human condition and to nature; the state which was sanctified by the example of the primitive holy patriarchs, and which affords the most favourable opportunities for the perfect practice of every virtue and Christian duty. What advantageous helps to piety did the ancient hermits seek in the deserts, which the circumstances of a country labourer do not offer? The life of St. Isidore is a most sensible proof of this assertion. He was born at Madrid, of poor but very devont parents, and was christened Isidore from the name of their patron, St. Isidore of Seville. They had not the means to procure him learning or a polite education; but, both by word and example they infused into his tender soul the utmost horror and dread of all sin, and the most vehement ardour for every virtue, and especially for prayer. Good books are a great help to holy meditation; but not indispensably requisite. St. Irenæus mentions whole nations which believed in Christ, and abounded in exemplary livers, without knowing the use of It was not for want of strength or courage, that the priink or paper. Many illustrious anchorets knew no other mitive Christians sat still and suffered the most grievous alphabet than that of humility and divine charity. The torments, insults, and death; but from a principle of religreat St. Anthony himself could not so much as read the gion which taught them the interest of faith does not Greek or Latin languages; nay, from the words of St. exempt men from the duty which they owe to the civil authority of government, and they rather chose to be killed Austin, some doubt whether he could read even his own than to sin against God, as Tertullian often takes notice. barbarous Egyptian dialect.. Yet in the science of the Writing at this very time, he tells the Pagans, that the saints, what philosopher or orator ever attained to the Maurs, Marcomans, and Parthians, were not so numerous A B C of that great man? Learning, if it puffs up the limits of the world, as the Christians, who knew, no other bounds than the We are but mind, or inspires any secret self-sufficiency, is an impedi-" and by to day we are grown up, and overspread your of yesterday," says he, ment to the communications of the Holy Ghost; simplicity empire; your cities, your islands, your forts, towns, assemand sincere humility being the dispositions which invite blies, and your very camps, wards,companies, palace, senate, him into the soul By these was Isidore prepared to find only places which you can find without Christians. What forum, all swarm with Christians. Your temples are the him an interior instructor and comforter. His earnestness war are not we equal to? And supposing us unequal in in seeking lessons and instructions of piety made him neglect strength, yet considering our usage, what should we not no opportunity of hearing them; and so much the more attempt ? we whom you see so ready to meet death in all tender and the deeper were the impressions which they but to retire from the empire, the loss of so many men of its forms of cruelty. Were the numerous host of Christians left in his soul, as his desire was the stronger and the more all ranks, would leave a hideous gap, and the very evacuation (Concluded from our last.)...' would be abundant revenge. You would stand aghast at your desolation, and be struck dumb at the general silence and horror of nature, as if the whole world was departed." He writes that the Christians not only suffered with patience and joy every persecution and insult, but loved and prayed for their enemies, and by their prayers protected the state, and often delivered the persecutors from many dangers of soul and body, and from the incursions of their invisible eneinies the devils. He says, "When we come to the public ser vice of God, we come as it were in a formidable body, to do violence to him, and to storm heaven by prayer; and this violence is most grateful to God. When this holy army of supplicants is met, we all send up our prayers for the life of the emperors, for their ministers, for magistrates, for the good of the state, and for the peace of the empire." And in another place, "To this almighty Maker and Disposer of all things it is, that we Christians offer up our prayers, with eyes lifted up to heaven; and without a prompter, we pray with our hearts rather than with our tongues; and in all our prayers are ever mindful of all our emperors and kings wheresoever we live, beseeching God for every one of them, that he would bless them with length of days, and a quiet reign, a well established family, a valiant army, a faithful senate, an honest people, and a peaceful world, with whatever else either prince or people can wish for. Thus, while we are stretching forth our hands to God, let your tormenting iron harrow our flesh, let your gibbets exalt us, or your fires consume our bodies, or your swords cut off our heads, or your beasts tread us to the earth. For a Christian, upon his knees to his God, is in a posture of defence against all the evils you can crowd upon him. Consider this, O you impartial judges, and go on with your justice; rack out the soul of a Christian, which is pouring out herself to God for the life of the emperor." He says indeed, that there are some Christians, who do not live up to their profession; but then they have not the reputation of Christians among those who are truly such and no Christian had then ever been guilty of rebellion; though even philosophers among the heathens were often stained with that and other crimes. Hippias was killed whilst he was engaged in arms against his country; whereas no Christian had ever recourse to arms or violence, even for the deliverance of his bretheren, though under the most provoking and barbarous usage. FALSEHOOD. Disputes on the Celebration of Easter, and on the Millennium. From the time of the apostles, the paschal solemnity had been celebrated on different days in different Churches. The Churches in Asia Minor conformed to the practice of the Jews, for, like the Jews, they eat the paschal lamb on the night of the thirteenth and fourteenth day of the month Nisan, and three days after commemorated the triumphant resurrection of our Redeemer. The solemnization of the paschal supper was observed as a memorial of that last supper of which our Saviour and his apostles partook on the evening which preceded his sufferings; and because, as St. Paul says (1 Cor. v. 7) the paschal lamb was a figure of the immolated Jesus, it appeared, therefore, to them to be inseparably connected with the commemoration of his death on the cross. The day on which the faithful mourned the sufferings of their Saviour was, in the ancient Church, called the Pasch, and it was therefore said that the Christians of Asia Minor celebrated their pasch on the fourteenth Nisan; but that which is now understood by the word pasch, the day of our Lord's resurrection, they celebrated on the third day following, on whatever day of the week it might fall. Their Easter-day would consequently not often correspond with the Sunday. On the contrary, the other Churches, and in particular the Church of Rome, celebrated the day of the resurrection always on a Sunday, and commenced, on the preceding Friday, the commemoration of the passion. Hence arose this great difference of practice, that, while the great body of Christians were preparing, by fasting, for the solemn festival of Easter, the Asiatics terminated their fast on the thirteenth Nisan, and fasted not on the day when they celebrated the passion of Christ, which in the general feeling of Christians was considered a day of deep mourning. That this variation was a source of great confusion, and that an uniformity of practice was greatly to be desired, was acknowledged by both parties in an early age; and when Polycarp, the holy bishop of Smyrna, went to Rome, in the year 162, to visit Pope Anicetus, he consulted with that Pontiff on this subjeet. Both appealed to the ancient, apostolical tradition of their Churches; Polycarp to the ordinance of the apostle St. John, Anicetus to the practice established by his predecessors St. Peter and St. Paul. It is more than probable that St. John caused to be observed, in the Churches which he had founded, and which were composed almost exclusively of Jewish converts, the Jewish calculation of time in the celebration of the pasch, whilst in the Church of Rome and in others, which were formed of converts from heathenism, no paschal lamb was eaten, and the memory of our Lord's resurrection was celebrated on the day on which he arose from the dead-on a Sunday. Although Polycarp and Anicetus could not combine their opinions, they separated in peace and friendship: the variation continued; but towards the close of the second century an almost universal desire was expressed to introduce an exact similarity of rite into all parts of the Church. In different provinces, in Palestine, in Pontus, in Oschrosne and in Gaul, at Rome, and at Corinth, synods were held, in the year 196, in all of which it was declared that the Christian pasch was entirely independent of the Jewish solemnity, and that Sunday was the day on which it was proper to celebrate the resurrection of Jesus Christ. Pope Victor now required of the bishops of Asia Minor that they should meet in synod and establish the practice which had been sanctioned by the other Churches. This requisition was accompanied by the threat that if they persevered in preferring the ceremonial of the Jews to the decrees of the Christian Church, he would cut them off from all communion with that Church. In obedience to the commands of the Pope, Polycrates, bishop of Ephesus, convoked the assembly of bishops, and after their deliberations, he replied to the Pope that they could not depart from their primitive usages-that they followed in their celebration of Easter, not only the authority of the gospel history, but the example also of the apostles Philip and John, and of many holy bishops and martyrs: as to the threat of excommunication with which he had menaced them, they would reply that they had learned that it was their duty to obey God rather than man. It does not, however, appear that the Pope suspended reclesiastical communion with the Churches of Asia Minor: many bishops united in their prayers to dissuade him from this extreme measure. St. Irenæus, in the name of the Churches of Gaul, besought him to imitate the forbearance of his predecessor, who would not disturb the harmony of the Church on account of a simple variation of discipline which seemed to strengthen more and more the unity of faith. (To be continued in our next.) THE CHILDREN OF MARY. FANNY KENNEDY, Died on the 16th of October, 1828, aged 17 years. (TRANSLATED FROM THE FRENCH.) Fanny Kennedy, an Irish girl, at her entrance into the school (of the convent des Oiseaux, in Paris), which was only a year before her death, had shewn a clearness of judgment, a firmness of character, and a strong faith, which had won her the confidence of her mistresses and the esteem of her companions. She united with these essential qualities a most amiable cheerfulness of character, and unalterable sweetness of temper, and an air of simplicity and candour, which won the hearts of all who saw her. From the time she entered the school, she faith |