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THREE:Much opposition was excited by the part of Mr. Stanley's letter to the Duke of Leinster which spoke of "encouraging" the clergy to give religious instruction, and requiring the attendance of the scholars at their respective places of worship on Sunday to be registered by the schoolmaster. This was treading on religious ground, and committing both Protestants and Catholics to the actual support of what they mutually deemed[359] false. But the Government were driven to this course by the cry of "infidelity" and "atheism" which the new plan encountered as soon as it was proposed in Parliament. Explanations were afterwards issued by authority, showing that the "encouragement" of religious instruction meant only granting "facility of access" to the children out of school hours, not "employing or remunerating" the teachers. The Commissioners very properly treated the Bible as a book for religious instruction; but so far from offering the sacred volume an "indignity," or "forbidding" its use, they said: "To the religious instructors of the children they cheerfully leave, in communicating instruction, the use of the sacred volume itself, as containing those doctrines and precepts a knowledge of which must lie at the foundation of all true religion." To obviate every cavil, however, as far as possible, without departing from the fundamental principle of the Board, it was arranged that the Bible might be read at any hour of the day, provided the time was distinctly specified, so that there should be no suspicion of a desire to take advantage of the presence of Roman Catholics. This satisfied the Presbyterians, who nearly all placed their schools in connection with the Board. But the great body of the Established clergy continued for some time afterwards hostile, having put forward the Church Education Society as a rival candidate for Parliamentary recognition and support. Its committee declared that the national system was "essentially defective" in permitting the Catholic children to refuse the Bible. They said this permission "involves a practical indignity to the Word of God," and that it was "carrying into effect the discipline of the Church of Rome, in restricting the use of the inspired writings." This was the grand charge against the Board, the vital point in the controversy.

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THREE:Meanwhile Lord Ashley, a staunch upholder of the Corn Laws, in a letter to his constituents of Dorsetshire declared his opinion "that the destiny of the Corn Laws was fixed," and that it would be wise to consider "how best to break the force of an inevitable blow." Mr. Bickham and Captain Estcott, also strong defenders of the landlords' monopoly, published their conviction that the Corn Laws were no longer tenable; and on the 22nd of November Lord John Russell, who was at Edinburgh, addressed a letter to the electors of the City of London, which was duly circulated throughout the kingdom, and which contained the following remarkable passages:��

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THREE:While the Irish Government was in this state of miserable trepidation, the Dublin confederates carried on their proceedings with the most perfect unconcern and consciousness of impunity. Among these proceedings was the sending of a deputation to Paris to seek the aid of the republican Government on behalf of the "oppressed nationality of Ireland." The deputation consisted of Messrs. O'Brien, Meagher, and O'Gorman. They were the bearers of three congratulatory addresses, to which Lamartine gave a magniloquent reply about the great democratic principle��"this new Christianity bursting forth at the opportune moment." The destinies of Ireland had always deeply moved the heart of Europe. "The children of that glorious isle of Erin," whose natural genius and pathetic history were equally symbolic of the poetry and the heroism of the nations of the North, would always find in France under the republic a generous response to all its friendly sentiments. But as regarded intervention, the Provisional Government gave the same answer that they had given to Germany, to Belgium, and to Italy. "Where there is a difference of race��where nations are aliens in blood��intervention is not allowable. We belong to no party in Ireland or elsewhere except to that which contends for justice, for liberty, and for the happiness of the Irish people. We are at peace," continued Lamartine, "and we are desirous of remaining on good terms of equality, not with this or that part of Great Britain, but with Great Britain entire. We believe this peace to be useful and honourable, not only to Great Britain and to the French Republic, but to the human race. We will not commit an act, we will not utter a word, we will not breathe an insinuation, at variance with principles of the reciprocal inviolability of nations which we have proclaimed, and of which the continent of Europe is already gathering the fruits. The fallen monarchy had treaties and diplomatists. Our diplomatists are nations��our treaties are sympathies." The sympathies felt for the Irish revolutionists, however, were barren. Nevertheless the deputation who were complimented as "aliens in blood" shouted "Vive la R��publique," "Vive Lamartine," who had just declared that the French would be insane were they openly to exchange such sympathy for "unmeaning and partial alliance with even the most legitimate parties in the countries that surrounded them."

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