In the commencement of his Bleeding Iphiginia,' (which is in fact more a defence of the Popish clergy in Ireland, during the great rebellion, against the accusations of Lord Orrery, than an attack on Sall) he thus speaks of Sall:

"A public abjuration of the Roman Catholic faith made by A. Sall, a Jesuit of the Fourth Vow, gave me great heaviness, for I loved the man dearly for his amiable nature and excellent parts, and I esteemed him both a learned and pious person, and so did all who knew him; however this sudden change of him made me say with sad attention these words of St. Paul- he that thinketh he standeth, let him take heed lest he fall;' for, God knows, I no ways feared that this man could have fallen into beresy."

Bishop French's larger work, the Doleful Fall,' is scarcely less angry and vituperative than the tract of Friar Egan. It begins thus

"O Sall, tell us, what domineering spirit of darkness, what black temptation hath drawn you out of the house of God. O mistaken soul, thou hast forsaken the ark, to drown thyself in the deluge. Hearken, unhappy man, flying out of the temple, hearken to God crying upon thee, what is that my beloved hath in my house done?-mad mischief-as if God would say in a complaining way, what have I done to this man that he has become so wicked and ungrateful? 1st. What sin so abominable as abjuration of the holy faith, which is spiritual rebellion, a treason against heaven, a separation from God eternally, a declared war against the Holy Trinity? 2dly. Deserting your faith, without which there is no salvation, you have damned your own soul to all eternity."

Further on he says, "consider Sall, having departed out of the Catholic Church, what eternity you may wait for, an eternity of flames and darkness, and inconsolable lamentation."

Sall's answer to the Bishop of Ferns was perfectly temperate and firm, he says in his preface

"The good will and pious intention of this prelate, I truly love and honour, and accordingly will endeavour to satisfy in sober, serious, and sincere terms."

He therefore published a very valuable work indeed, entitled, "the True Catholic and Apostolic Faith, maintained in the Church of England, by Andrew Sall, D. D. being a Reply to several Books published under the names of J. E., N. N. and J. L. I am not acquainted with a better controversial work than this; it is written in a truly Christian spirit, out of which he is never tempted to step; it exhibits considerable acuteness in argument, great learning, and is altogether worthy of being reprinted. Very few converts from the Church of Rome have served the cause of the English Church so well.

But, before closing this imperfect memoir, I desire to show its subject in a more interesting light, than as a polemic contending against the barbarous bitterness of the Romish Priests he had deserted. Indeed, it would have been scarcely possible for such a mind as his to have remained amongst them. Dr. Sall, well acquainted with the Irish language, and knowing that the only way to spread the Gospel amongst his deluded and dark countrymen was, to give them the word of God in their own language, therefore entered readily into the views of that super-excellent

individual, the Hon. Robert Boyle, and became his co-adjutor in the great work he had in hand, the printing and publishing of an Irish Bible. In the sixth volume of Boyle's work, we find a few letters from Sall on this important subject, extracts from which may not be uninteresting, as they show what an interest these good men took in this but too much neglected cause. He writes from Christ's Church, Oxford, whither he had gone to print his book, 1678.

“Whereas you ́are' pleased to give me leave to deliver my opinion, touching your design of printing the new Testament in Irish, and how it may conduce to the conversion of these miserably deluded souls; I bless God for inspiring you with such holy zeal, and those that join you therein, and doubt not but that it may conduce highly to the glory of God, the good of men's souls, and the credit of our government: if the other prelates and pusfors of Ireland' did use such measures as the good Archbishop of Cashel does, (Dr. Price) by communing with the natives, and bringing them to hear and read the word of God—and specially, if in the college there was course taken for obliging or enticing such as expect to have read and declare the Holy Scripture in Irish, for want of which, I saw good men in both kingdoms give grievous complaint."

From Dublin he writes to Mr. Boyle, dated May 1680:

“I am now to give you an account of my endeavours to concur with your most noble and holy zeal of bringing the word of God to the hands and hearing of this most miserably blind people. I conferred with the Lord Lieutenant (Ormond,) my Lord Bishop of Meath, and with the Provost of the College, and found all three most willing to concur in the matter; I doubt not to find the same inclination in my Lord the Primate, and other worthy persons. I hope God will raise men of good spirits to advance this work for the good of poor souls. I intend to set forth in three days for Cashel, there and elsewhere' preaching in Irish, I will endeavour to prepare the way for the reading of your Irish Testament.”

From Cashel he writes in the October following:

"Since my last I have spent my time preaching and catechising in English and Irish every Sunday in this city and country near it, when God was pleased to visit me with a dangerous sickness of the country disease. I was given over for dead; but he has been pleased to restore me to my former measure of health. May it be to his honour and glory.—I fully approve of your intention to apply in the preface, what yourself and other Worthies think fit, of that used by the Jansenists in their French version; and am not a little joyed to hear of so great an advance to what is right on the part of the Catholics, as to suffer the word of God to come into the vulgar tongue. The best and greatest men of this kingdom commend your pious zeal, and so approve of our endeavours to promote the spiritual welfare of this miserably blinded people. But besides the private opposition of the Romish clergy, who would have themselves to be the only teachers, we have a more public and bolder opposition by some of our apparent, but very false brethren, who are not ashamed to profess a distaste of our endeavours to convert the natives of this country, upon the maxim of the American Planters, in hindering the conversion of slaves to the Christian religion. One of them bad the gallantry to tell me to my face, and at my own table, that while I went about to gain the Irish (to God I mean) I should lose the English. Our good Archbishop has continual battles with VOL. VII.

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them on this subject: but I hope God will help us to carry on his work against opposition,"

Again he writes from Dublin, November 1681:

"I am daily expecting the Old Testament in Irish to be sent to me, that I may see what it is, and what it wants, that I may contribute my small endeavours while these few live who have any zeal for the conversion of the natives. How few they be, I bemoaned sadly and seriously with my Lord Lieutenant this afternoon, admiring how few there were who followed your good cause, even of those whose calling did strictly oblige them to it, and from whom I am to expect little thanks for my endeavours to co-operate therein."

Good God! what a deplorable exposure does Dr. Sall make here of the base avarice, the short-sighted selfishness of these English landed proprietors, who, fearing that the instructed and converted Irish would be less their slaves, still conspired to keep them in the darkness of Popery-still left them in the clutches of the Priest? or is it any wonder that the retributive vengeance of Providence should come down on their children and their children's children, and that revolution, and rebellion, and insurrection, should still keep this land convulsed and miserable? But Sall hints at more monstrous conduct, he infers that some of the clergy objected to the conversion of the natives, through the medium of their own language. Protestant ecclesiastics were found who opposed and counteracted this work-and alas! Sall was not singular in making this remark, it was not a solitary otcurrence--these base men were not confined to the year 1680; for near half a century before, Bedell was opposed in a similar manner, and on the very same grounds; and Bishop Burnet, his biographer, says, "the Priests of the Church of Rome had reason to oppose the promoting of a book that had been so very fatal to them, but it was a deep fetch (of Satan we suppose) to possess reformed divines with a jealousy of this work, and of hard thoughts concerning it." Certainly, there was not only the greatest cruelty, but the most inordinate absurdity, in the conduct of these Church-men, who accused and ridiculed the Church of Rome for using prayers in an unknown tongue, and yet expected the Irish to come hear them not only pray but preach, in an UNKNOWN language-nay, who exacted by law a fine from them, if they absented themselves from a service of which they understood not a syllable. The rebellions of 1641, and the wars of the revolution were, perhaps, visitings from the Lord for these things, and was it any wonder that the Lord should avenge his soul on such a nation as this? There are yet found some who are careless, if not opposed to the conversion from Popery of the Irish-there are some who set no account on the efforts that are making to give a million of people the knowledge of the Gospel, through the only medium by which they can receive it, their own language; it would be well for them to consider that the Lord's arm is not shortened, there may be yet more rebellions and bloodshed in store for this distracted land. Dr. Sall in a succeeding letter informs Mr. Boyle, that many Roman Catholic gentlemen had applied to him for Irish Testaments to read in their families, and one gentleman of influence

promised Sall, that he would insist on his Parish Priest reading in his mass-house, portions of the Irish Testament to the people. But all these good works and hopes fell to the ground, and we find in a few months after, early in the year 1682, Mr. Boyle, in a letter to a friend, noticing the death of Dr. Sall, and lamenting it as not only an individual loss, an affliction to himself, but as a national calamity for Ireland. Sall died without having received any benefice in the Established Church; he was appointed, indeed, to the empty honour of King's chaplain, but though promised by the Lord Lieutenant and the King himself, the promotion and independance he deserved; we find him in one of his letters to Boyle expressing his conviction, that there was some dark agency at work, which on sundry occasions interfered to obstruct his promotion-doubtless, the Jesuits that wrought behind the shelter of the Duke of York, were instrumental to Sall's disappointments. He never was married, and by his celibate life he ought to have escaped the accusations which Romish adversaries have cast upon all converted Priests who have taken wives; but it appears from the writings of Friar Egan above quoted, that even he could not escape from the imputation of carnality, he must be designated a scortator. Dr. Sall has left behind him no other works, as far as I can ascertain, than a Latin tract, entitled, "Votum pro pace Ecclesi ;" a Latin treatise on Morality, his "True Catholic Faith Maintained," and a sermon preached in Dublin on occasion of his recantation.

C. O.

FATHER BUTLER.

(Continued from page 290.)

He was now silent a few moments, for he appeared to be deeply

affected at this part of the narrative. During the pause, an im

patient fumbling at the door intimated the intention of some person to enter, who was evidently not well acquainted with the handle of a parlour lock. At length after some violent twists the wrong way, the door opened, and Paddy Dimnick, with a face charged with the most earnest importance, made his appearance. When he advanced as far as the middle of the floor, he stopped, and surveyed us both with a look of cool penetration and curiosity:-"Why then, now gentlemin, bud that's quare enuff, any how," he exclaimed, "if wan wudn't think, so they wud, that yer thrying to convart wan another from the thrue faith to heresy, or from heresy to the thrue faith, I dunna which, yer coggherin here so quately thegidher." As he pronounced these words, he turned his eyes from Father Butler to me, and from me to Father Butler again, but at last he settled them on my countenance, with the confidence of a man who believed that he had caught me, as it were, with the manner, in attempting to proselytize the Priest. The latter seemed displeased at the rudeness of his intrusion, but the natural mildness of

his disposition prevented him from speaking harshly. "Paddy," he inquired, have you any business with my father or me?" Have

I any business, Father James? arrah, thin its myself that has business with yer four quarthers, Father dear"--still keeping his eyes significantly fixed upon me. At length he says, "how do you do, Sir? I think ye have found 'im out ?" looking and nodding towards Mr. Butler-" Yes, Patrick," I replied, "I thought the best way was to come to head quarters, and I have accordingly done so— that you know is always the surest method of arriving at truth." "Hum-yes, if wan wanted id, id might-bud when we wish to lade others into arrer, id althers the case, I'm thinkin'-what's your opinion, Father Butler ?" "You must speak plainer, otherwise I cannot give you any opinion," replied Father Butler-" on what subject do you ask it, Paddy ?" Why, Sir, whetherwan man aught to let 'imself be led by the nose by another in his religion ?" "Most assuredly not, Paddy," the other replied; "'tis absurd to do so, and not only absurd, but it is sinful and degrading for a man to form his religious faith according to the opi nions of others"-"Ogh thin its yerself that can do id, whin ye plase, Father Butler, its you that coud give it to them in style, to the backbone itself-if ye warnt so mild and good-nathured as ye are;"—" Give it to whom, Paddy?" the other inquired— "Jist to any swaddlin' Bibleman, Sir, (replied Paddy, thinking he had Father Butler still on his side,) that wud attempt to convart a man from the right ould faith to their upsthart new lights." "Why, Paddy, has any of them been attempting to work a change in your religious opinions?" inquired Father Butler-"In my opinions," replied Paddy, with a sarcastic smile of conscious security, "has any of them ?" well, if they have-and he looked significantly at Father Butler, winking at him with the eye on that side of his head which he thought I could not see" if they have, Father James, let them take what they got, any way-why do you know, Sir," said he, addressing his discourse to me— that a sartin gentleman that lives in this neighbourhood came to me one mornin, to thry to bring me over to the Biblemen." "I should think, Patrick," I replied, "that he was not very successful;"" Why, Sir, he didn't do it out an' out, at any rate, for I believe there's a little to be done still, ye consave"-"I paid you a visit myself one morning, Patrick," I replied, "was it since that the attempt was made to bring you over ?" "You, Sir," said Paddy, purposely misunderstanding me; "hut tut, you mistake, Sir, that wud be the last thing a gentleman like you wud think iv"-he continued, however, still to throw a significant glance towards Father Butler, whilst the tones of his voice became very ironical and grave- "Oh! no, Sir, I woudn't even the likes of such a shabby thrick as that, to a gentleman so larned and high bred as you, Sir-I coudn't think iv that, at all at all." "Paddy," said Mr. Butler, "you asked me just now, why one man should let another lead him by the nose in religion-do you think such a thing not right?" An' what for shud id be right, Father James,