"Whereas there was this day read at the Board a Report from the Right Honourable the Lords of a Committee of the Privy Council, dated this day, in the words following, viz. :

"In reporting to your Majesty upon the memorial your Majesty has been pleased to refer to us from your Majesty's Commons of Newfoundland in General Assembly convened, we think it right in the first place to state, that we have not found any thing to justify the tone adopted in the prayer of the memorial, that your Majesty would be pleased to purify the bench of justice in Newfoundland by the removal of the Chief-Justice, inasmuch as we have not found any ground for imputing to the Chief-Justice any corrupt motive, or intentional deviation from his duty as a judge and we feel it incumbent upon us to express disapprobation at the language and conduct adopted towards the Chief-Justice, as being unjust towards him personally, and inconsistent with the respect due to the high office he was filling. We regret, how

ever, to be under the necessity of reporting, that we have found in some of the transactions brought under our consideration, so much of indiscretion in the conduct of the Chief-Justice, and that he has permitted himself to participate so much in the strong feelings which appear, unfortunately, to have influenced the different parties in the colony (although we do not find that his judicial decisions have been affected thereby), that we feel it our duty to state, that we think it will be inexpedient that he should be continued in the office of Chief-Justice of Newfoundland.'

"Her Majesty having taken the said report into consideration, was pleased, by and with the advice of her Privy Council, to approve thereof, and of what is therein recommended, and to order, as it is here-by ordered, that the Right Hon. Lord Glenelg, one of her Majesty's Principal Secretaries of State, do signify to ChiefJustice Boulton, her Majesty's pleasure thereon.

(Signed) "C. GREVILLE."

When this news reached Newfoundland how was it received? The Popish bishop ordered a Te Deum to be chanted, and the Popish priests cursed the Chief Justice from the chapel altar, in the presence of his lady, who

story, with the affecting address of Mrs Boulton, in vindication of her husband's honour, will be found in our extracts from the Newfoundland papers. We give the Te Deum order and the curse here:

1

"The Chief-Justice is now and has been for some months past in England for the purpose of answering the infamous charges which the House of Assembly of Newfoundland had dared to prefer against him; but what has been the conduct of the priests, Sunday after Sunday, with respect to that individual who stands so high in the estimation of all the respectable inhabitants? In the presence of his amiable wife, who has regularly performed her devotions in the chapel, they have poured out the grossest abuse upon him, and last Sunday, when information had been received that the Chief-Justice would not again return to the colony, Father Troy observed at first mass.

"I have a Te Deum after each of the masses, to return God thanks for the removal of Boulton; I hope ye will join in the prayer, for he was tried and condemned, and most shamefully condemned. Every other country has had its scourge from heaven-the cholera morbus, or some other pestilence-but we had worse than all; we had Boulton, the greatest of all pestilence. That is the reason we shall have the hymn of thanksgiving for the removal of the greatest of scourges. Now (observed Troy) let him go to the Canadas, that he helped to set in a blaze!'

"Father Walsh, at second mass, gave a lengthy discourse on the same subject, in language the most coarse and vulgar; and, as it would appear, delighted in doing so, as Mrs Boulton was present. He concluded his sermon' with the following pious and holy prayer :—

66 6 May the curse of God and the congregation pursue and attend him (Judge Boulton) to his last moments!! May the vengeance of heaven fall on the devoted head of that wretch, who sent some before their Maker before their time, and who robbed you of your wages, and would rob you of your lives if he could!!'”

The plain meaning of this is clearly, that the accusers of the Chief-Justice are without excuse for their hostility to Mr Boulton, but, being as powerful in the province as they are prejudiced, their word must be law. The Bishop has only to say, "Sic volo, sic jubeo-stet pro ratione voluntas."*

It may be easily imagined that this success emboldened the Popish demagogues. Some time after a Mr Kieley, a member of the House of Assembly, used some expressions against the priests, and was at once sent to jail on a charge of breach of privilege. He applied for the benefit of the Habeas Corpus Act, and the Judge, Mr Lilley, having discovered the total informality of the Speaker's warrant, ordered the High Sheriff to release him. What, then, will our readers think was the course pursued by the liberal House of Assembly? They actually tore the Judge from the bench, and sent him also, and the High Sheriff to prison, on the same ridiculous charge as Mr Kieley had encountered! Of course, the Governor, who is a man of spirit, released them, and prorogued the House of Assembly; but we ask Lord Glenelg, if he thought proper, when it was too late, to abolish for a season the House of Assembly in Lower Canada, merely for refusing the supplies, will he have the courage now to show that he dares, in defiance of his Popish allies, to prove his disapprobation of the Newfoundland Whig-Radical Parliament? And we further ask all men to look on this little affair as an evidence of what liberalism means when put into practice, and professed by the ambitious supporters of the Romish superstition? But this is not all. Newfoundland is a favoured spot for Popery, and, accordingly, we find a Popish Bishop paid partly by the local Legislature, and partly by the English House of Commons; but Lord Glenelg neglects all Protestant petitions, and there is, consequently, no Protestant bishop, although the Protestants form not only half of the population, but also the most settled, industrious, intelligent, and wealthy portion of the community. The House of Assembly, following Lord Glenelg's example, leave the Protestants to the casual, the temporary, and insufficient supply of the Society for the Propagation of the

Gospel in foreign parts; but Popery, as we have said, has its bishop, and, we may add, no lack of minor teachers of bigotry and idolatry. Lord Glenelg calls himself a Liberal, and advocates general education; yet he proves his sincerity by leaving the people of Newfoundland without hornbook or schoolmaster, and therefore the British public are compelled to establish and support a Newfoundland school society. His Lordship is slumbering in the quiet enjoy ment of place and pay, or if he awake, it is only to dismiss a Chief-Justice, to recall a Sir Francis Head, or to palliate the conduct of Mr Turton. The people of Newfoundland are left to the mercy of a tyrannical popular Assembly, based upon principles which the Whigs, with Lord Glenelg among the loudest, profess to deprecate in England. The administrators of justice are falsely accused, and are then beggared and dismissed because the Secretary for the Colonies cannot find sufficient spirit to punish the perjurers, and is not firm enough to resist their demands. The Protestant Church is left without help or aid; the petitions of the Protestant population are unheeded; and the Papists, flushed with triumph and encouraged by past success, are pampered with honours and public grants; while they are boasting of their Liberalism they are trampling on freedom; while they are talking of their notable Voluntary principle, they are screwing as much as possible from the weakness or liberality of the local Legislature and the home Govern

ment.

Such is the result of Whig misrule in Newfoundland, such is modern Liberalism, such is Popery. But let it not be thought that we point now to a single example which stands alone among nations. Far from it. The principles of disorganization now rife and popular in Newfoundland are, in fact, the very same principles that are now agitating Europe. Turn to the Netherlands, and enquire what broke up that union, making Belgium

a separate kingdom? Popery using democracy as its instrument. What is now disturbing Ireland?-Popery pretending to peculiar Liberalism. What is exciting Prussia?-Popery in alliance with revolutionary doctrines. What caused the Canadian revolt?-Popery availing itself of democratic theories and popular discontents. Poor Lord Glenelg is answerable, certainly, for the late events in Newfoundland, but the extent of his offence is infatuation. He believed all Popery professed, he believed all its fine and plausible professions, and he continues deluded even after it has thrown off its disguises, and changed from adherence to democracy-to practical despotism. Chief-Justice Boulton differs nothing whatever from Baron Smith, save in name. Against both the Papists have made virulent assaults; both have been dragged before partial tribunals to give account of conduct on the Bench; both have been acquitted of the charges, and both persecuted. It is true that, by the energy of the Conservatives, Baron Smith (whose case is doubtless in the recollection of our readers) was saved; but Chief-Justice Boulton fell by the oppressive mandate of a new StarChamber a certain new court of Privy Council, at whose bar it now appears the most distinguished subjects are liable to be dragged and disgraced. And this, forsooth, is liberal government! This is popular freedom! We bid the man in this country who has any thing to lose to look now at Newfoundland, and see there, in full and fair operation, the very principles to which so many men of property are now unfortunately assenting. We bid the Voluntary, who, for his narrow, petty, and sectarian purposes, is now foolish enough to confederate with Popery, to look at that once peaceable colony, to see what has been the consequence of such a confederacy there, and to enquire seriously and earnestly whether similar unions at home can have any different result.

Above all, we appeal to those who call themselves enlightened, who tell us so confidently that the days of religious intolerance are gone, and talk so glibly of all Popery is now capable of doing, to consider the lesson that Newfoundland teaches. If that be not sufficient, we turn then to Canada and Nova Scotia,

and request the Liberals to explain the anomalies there existing.

It is well known that Lower Cana

da is chiefly peopled by Roman Catholics. Their number is not less than 450,000, and they are distinguished (as the populations of Popish countries always are) by the lowest superstition and the most profound ignorance. The established religion is Roman Catholic. There are five Popish Bishops with large incomes. Each parish has one or more priests, with incomes averaging very nearly L.300 a-year. The parish churches are Popish and the cathedrals; and heavy grants have been made by the local legislature for Popish purposes. Now look on that picture and on this. In Upper Canada and Lower Canada together, the Protestant population now amounts to very nearly half a million of souls. The whole number of clergy is only eighty-nine, and these are now chiefly supported by voluntary contributions from England. In Upper Canada the number of persons to each clergyman is not more than 5000, but the number of square miles to each minister is not less than 1,600! Under these circumstances, what has Lord Glenelg done to remedy an evil so enormous ? He has first, by a piece of thimblerig trickery, ingeniously contrived to cheat the Protestants of two thousand ayear which formerly went to the Bishop of Quebec. It seems that the late Bishop, a most pious and zealous man, found himself towards the end of his life unable to fulfil his onerous duties, and applied for a coadjutor. Accordingly, a new bishopric (that of Montreal) was created, and L. 1000 fixed as the annual salary. Soon after, the Bishop of Quebec died, and then Lord Glenelg refused either to fill up the See, or to give the L.2000 a-year the late Bishop enjoyed, to the Bishop of Montreal. The inhabitants of Upper Canada, upwards of 300,000 in number, then applied for a bishop for that district, as there was a Popish Bishop of Kingston. The petition was unheeded, the See of Quebec abolished, and the L.2000 a-year retained by the Liberal Government. Secondly, by an equally creditable proceeding he has thrown nearly the whole of the sixty clergymen in Upper Canada on the charity of the English

public. Formerly a grant was annually voted of L. 15,000, by the House of Commons, to the Society for the Propagation of the Gospel for the Upper Canada Clergy. In 1830 this grant was first opposed by Lord Howick, a person who seems distinguished by nothing except a most bitter, ravenous, and wrong-headed hostility to Protestant establishments every where. In 1831, Lord Althorp promised that the grant should be reduced L.4000 a-year till it ceased. This scheme was carried out, and in 1835, under Lord Glenelg's sanction, the grant ceased, with the exception of a small sum remaining for the lives merely of a few old clergymen. Thus the means of subsistence on which the sixty clergymen of Upper Canada almost entirely relied, to a very great extent ceased, and they were thrown upon a fund of about L.2000 a-year, called the Clergy Reserves, a small sum from Government, and the liberality of the English people. Accordingly, the Upper Canada Clergy Society was established, and Mr Beltridge and others were sent over here as a deputation to obtain voluntary and charitable aid from the public. We believe the simple truth to be, that while in the two provinces of Canada, the Protestants and Ro man Catholics are about equal in number, it is no exaggeration to say that the former have not nearly onetenth the amount of public money enjoyed by the latter. We have heard of abuses, but never did we discover one worse than this. We have heard of reform, but never could we hear of a case more urgently demanding reformation. It is said that Lord Durham, in that wonderful wisdom of which we hear so much and see so little, is preparing a plan for establishing a police force in Montreal. Perhaps, when that weighty and statesmanlike undertaking is accomplished, his Lordship will deign to give a moment's attention to the starving Protestant clergy and the abolished bishopric; or more probably, he will, with true liberality, see whether another "heavy blow" cannot be dealt to the Protestant interest, and still more money procured for the Popish professors of the pure Volun. tary principle. But, bad as all this undoubtedly is, it will appear far worse when it is remembered that the

L. 15,000 has been withdrawn from the Protestant clergy at the very time it was most needed. Between the first attack on the grant in 1830 and its cessation in 1835, 300,000 persons had emigrated to Canada. Sixty thousand more persons were annually entering the colony, and L.4000 less was granted each year to the clergy! Nor was Canada alone in feeling the effects of Whig-Radical Government. A college for the education of young men in the poor but important colony of Nova Scotia had for a long time been supported by an annual grant from the House of Commons. But it had one fault; it was a Protestant school, under the patronage of the Bishop. An assault was therefore made on it, and Lord Glenelg, in obedience to the commands of his supporters on the Treasury benches, withdrew the grant. Windsor College, long a seminary for sound education, long a most useful institution, inust now fall, because the Bible has been the foundation of its system, and the Church of England Catechism has been taught to its inmates. It is not difficult to predicate that had another mode of education been adopted, no word whatever of anger would have escaped the lips of the Reformers, and no sentiment of "hunger-bitten economy," would have been allowed to cause its demolition. Its fate was different. It taught the religion Lord Glenelg professes, and Lord Glenelg destroyed it for that reason. Wonderful magnanimity! Marvellous liberality! We need scarcely say that the Dissenters in Parliament very warmly approved of its doom. Mr Baines, for instance, was exceedingly eloquent, according to his fashion, on this and similar topics. When the vote for the "Church in Canada," came before the House, and Mr O'Connell, with profound dissimulation, knowing full well how richly the Canadian Papists were endowed, independently of their portion of that grant, declared his opposition to paying them any thing, and avowed his friendship for the Voluntary principle, Mr Baines rose up to laud the learned Jesuit's consistency, and to protest against "Dissenters paying for the Established Church in Canada." It mattered not to this "conscientious Dissenter" how much Popery received; he said not a word even about the considerable share of

Popery in the petty grant then under discussion. Oh no! he merely could think of the "Established Church in Canada," meaning to hit hard at the Church of England, not knowing that all the time he was striking at Popery, for to that system does the "Established Church in Canada" alone belong. Had he known that, no word, no murmur would have escaped him ; he would have voted for it readily and zealously; yes, as readily as he supports the endowment of the Popish College of Maynooth. We do, indeed, marvel not only at this gross inconsistency (though we know not why we should be surprised at any thing this Baines may choose to say), but also at the conduct of the Dissenters in general with reference to Lord Glenelg's colonial misgovernment. If in any parish there be a proposition to make a necessary church-rate of a penny in the pound, being a charge, perhaps, on each dissenter therein of about two shillings a-year, how earnest, how active each individual becomes-how violently he protests against the principle of endowment! So, if there be a plan to endow new churches in peopled deserts, how loud, how eager, how determined, is the opposition of every voluntary to the scheme! But then change the scene. Bring forth a plan to endow Popery-to endow dissent to contribute to dissenting plans of education, or dissenting chapels, or Popish systems ofeducation, and Popish priests, colleges, and bishopsaway goes all the zeal, away goes all the determination-silent is all the clamour-and from one end of the kingdom to the other, no petition, no whisper, no discontent, is discovered.

An instance of this kind occurs in the case of New South Wales, another theatre of Lord Glenelg's proceedings. The Whigs, in 1833, were pleased to dissolve the church and school corporation preparatory to new arrangements; but, in consequence of frequent changes in the Colonial Office, no despatch on the subject was sent out till Lord Glenelg was made Colonial Secretary in 1835. The animus of his government may be best understood from the fact that he has lately sent, as Chief Governor, to Sydney, a Roman Catholic cousin of Mr O'Connell. What

follows will, therefore, be no matter of surprise. Sir Richard Bourke, who was Governor in 1833, addressed the then Secretary for the Colonies in a despatch on the subject of ecclesiastical establishments and education. This person appears to be tainted, in no ordinary degree, with the fallacious liberalism of the present day. He says, "I would observe that in a new country, to which persons of all religious persuasions are invited to resort, it will be impossible to establish a dominant and endowed Church without much hostility, and great improbability of its becoming permanent. The inclination of these Colonists, which keeps pace with the spirit of the age, is decidedly averse to such an institution, and I fear the interests of religion would be prejudiced by its establishment. If, on the contrary, support were given as required, to every one of the three grand divisions of Christianity indifferently, and the management of their churches left to themselves, I conceive that the Public Treasury might be, in time, relieved of a considerable charge; and, what is of much greater importance, the people would become more attached to their respective churches, and be more willing to listen to and obey the voice of their several pastors." He then goes on to propose that, instead of the Church of England being re-established, an equal hand should be extended to all sects and persuasions alike-that the salary of the Popish bishop should be doubled that the grants should be withdrawn from the Church of England schools-and that the material system of education now used in Ireland should be introduced to New South Wales. It will be seen by the plan, and by our quotation from the despatch, that the Governor was a supporter, and a shallow one too, of the Voluntary principle. If the Church of England and the Church of Scotland were established in New South Wales as they are in England, what deception and what injury is there in inviting persons of all persuasions to emigrate to the colony? Nay, is it not clear that it is the duty of the Government, as far as possible, to make each colony, as well in its ecclesiastical as in its civil institutions, similar to the mother country? But