dressed to his astonished ear, a spelling-book placed in his hand, his steps directed to a sunday-school, and flattering approbation bestowed upon his earnest but quite abortive effects to learn to read. Although little actual knowledge was imparted, a more complete moral revolution was never observable in man. The eye before dejected was lighted up with joy and hope; the countenance, distorted with envy and furrowed with the deep lines of despair, relaxed into a cheerful smile; an interest for his own improvement was excited in his mind, and kept alive by the consciousness that his benefactor cared for him. The smile of pleasure, with which that benefactor was constantly greeted, imparted a joy only to be equalled by his humble thankfulness for having been the instrument of such a change in the heart of a fellowcreature. But if these were his feelings as a philanthropist and a Christian, I think that he might also fairly indulge some sense of gratification as a politician. The dirty and vicious habits, to which this poor creature was formerly a prey, were far from incapacitating him from becoming the father of a family as wretched and denuded as himself. He would have been satisfied to lie down with his partner in the hovel of the workhouse, and to pullulate without control. But feelings of decency and self-respect have now induced better habits. His mind is diverted towards objects more remote from the brutal part of his nature, and it is probable that he will, at least, become a harmless if not an useful member of society.

I trust that one serious reflection will not be considered by fastidious readers to be here misplaced. It is intimately connected with the direction of our

charity. If the mere sense of the love bestowed by an earthly superior, and of the interest taken in his welfare, is capable of working such a moral change in the heart of an inferior, how strongly are we encouraged to direct our charitable exertions towards awakening the same feelings in a much more exalted degree, by a display of love and of benevolence, the knowledge of which (although the highest intelligence cannot fully comprehend, nor the most sensitive heart appreciate it) will yet be imparted to the dullest and most ignorant in proportion to their need? The poor and the ignorant man, who is improved in his moral habits by intercourse with a benevolent superior, will have those habits immoveably fixed, and exalted into spiritual affections, by opening to him the means of intercourse with a Saviour, whose charity as far exceeds all human efforts of benevolence, as the influence of his example and assistance upon moral conduct is superior to the force of human influence or example. The test, therefore, by which the sincerity of individual charity should be tried, must have reference to this most exalted species of the virtue. The main ingredient in true charity consists in the personal sacrifice which it involves. He therefore can scarcely be called truly charitable, who does not confer all the benefits in his power upon the objects of his charity, especially if those which he withholds would be attended with a greater sacrifice to himself than those which he imparts. How then can he be said truly to practise the virtue, who gives that which has reference chiefly to the temporal condition of the object, and which it is creditable in the world to bestow, while he withholds something else, which

has reference to the eternal welfare of the objects, but the means of imparting which may eventually involve the sacrifice of popularity or of some other worldly interest?

I would recommend these observations, in an especial manner, to the higher ranks of Irish proprietors, especially of those who usually reside at a distance from the properties and the people whence their revenues are derived. It will be recollected that in the sixth chapter of the first book it was shown, upon indisputable Irish authorities, that moral and religious instruction afforded the only ray of light to cheer the almost hopeless gloom which overspreads that country, where atrocities, that almost exceed what feudal tyranny contrived to produce, are frequently perpetrated by the ignorant and barbarous population. The resident philanthropists of Ireland are so convinced of the reality of the evil, and of the only practicable remedy, that they have lately made a most forcible and judicious appeal to their countrymen of the United Kingdom, and especially to the absentee proprietors of Ireland. I am sorry to observe that it has been every where answered with greater alacrity than among the last-mentioned class of persons. The pledge which I gave in the sixth chapter of Book i. (p.103), to say something of the means by which the objects of moral instruction in Ireland

*See Three Reports of the "SOCIETY FOR PROMOTING THE EDUCATION OF THE POOR IN IRELAND;" of which the Rt. Hon. David Latouche and Co. are treasurers. The comprehensive plan of this society is admirably adapted to the peculiar circumstances of the Irish population: and the parliament of the United Kingdom is so convinced of its utility, that it granted 7000l. to the trustees, for the purpose of erecting a central school in Dublin, from which masters might be sent to other parts of Ireland,

may be carried into effect, induces me to lay the following observations before her proprietors.

Considering, then, the great variety of religious sects in Ireland, and that the majority of the people dissent from the established church, and are in the thraldom of a religion, the fundamental principles and chief protection of which are ignorance and bigotry; it seems to follow that individual exertions can alone be efficacious in instructing their minds, and raising their moral condition. The government has no machinery in such a country by which it can operate upon the universal population, or even upon the majority of them; for the sort of instruction which the establishment, as a professional body, would wish to impart, must necessarily be received with jealousy and distrust by those who are opposed to it. Individual influence in its particular sphere can alone be sufficient to counteract such disadvantages. The society which is referred to in the note above offers the means to every individual who feels disposed to establish schools in his immediate neighbourhood, and calls upon those who, in conscience and honour, are bound to take an interest in the welfare of the Irish poor, to enlarge these means, and to apply them to their legitimate ends. That this appeal has not been sufficiently answered is a lamentable fact; but well knowing the candour and generosity of the Irish character, I shall indulge in no unnecessary severity, but simply state for the consideration of those whom it may concern a few plain facts.

I have now before me a list of 121 Irish absentee proprietors, respectively enjoying revenues drawn from the land and labour of Ireland, of the annual amount of 20001. up to 50,000l.; more than 80 of whom derive from the country an income exceeding 5000l. a year a

piece. I do not perceive the names of five of these gentlemen as patrons or subscribers to the "SOCIETY FOR PROMOTING THE EDUCATION OF THE POOR IN IRELAND." But I think they will feel some compunctious visitings when I state that, in the Appendix to the Third Report of that Society, is to be found a paper containing the "Prospectus of the EDINBURGH SOCIETY for Promoting the Education of the Poor" (not of Scotland, but)" of IRELAND." Let the Irish proprietors resident in England peruse the following admirable statement of the views of these benevolent Scotsmen, extracted from that Prospectus, and then refuse, if they can, to join in instituting a similar society in London.

"If there be any one circumstance which has more than another contributed to exalt this country to the high rank which she holds among the surrounding nations, it is the acknowledged superiority which she enjoys in respect of the means of education. This is an advantage which invariably leads to the most beneficial results. A good education directly tends to raise the standard of morals, and tò improve the character of those who enjoy it-to excite and diffuse a spirit of useful exertion-to increase the energies of the mind, and to bring them to bear with more effect on all the objects of human pursuit-to meliorate the condition of individuals and of society, and to promote the general happiness of life. Hence every friend of humanity will desire to see the benefits of education widely diffused, and will co-operate with any rational plan by which that. end is likely to be accomplished.

"In Scotland, though much may still be done to extend and improve the education of the lower