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shiers, and upper-works, are of EastIndia teak; the shelf-pieces of greenheart, and a tier of wood lodging-knees, in addition to the shelves. The beams are of teak and English oak, securely fastened with 49 hanging-knees, 20 staple standard-knees, and 8 breasthooks and crutches. The outside planking, and ceiling inside, has been entirely fastened with copper bolts instead of treenails and iron, and entitles her to the highest classification allowed by 'Lloyd's.' The number of copper bolts and composition dumps used, are 12,962; total weight of copper bolts used, 5 tons, Ocwt., 1qr., 2lbs. The bottom is felted to light water mark, and sheathed with 1 inch sheathing, and coppered to the wales with 28oz., 26oz., 24oz. copper. The main-cabin is fitted with mahogany, with doors panelled with bird's-eye maple, and jalousied for air, handsomely ornamented and French polished. interior of the sleeping-cabins, bulkheads, drawers, and bed-berths is entirely fitted with cedar, and requires no painting each berth has a brass sidelight, for air. The main-cabin contains 4 double sleeping-cabins; and the ladies'cabin aft, fitted entirely of cedar, with

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sofas, fire-place, dressing-room, and all requisite conveniences for air and comfort, contains 4 sleeping-berths. The twixt-decks are, in addition to the above, fitted with cabins for passengers, and the officers of the ship, store-rooms, saillockers, &c. The vessel is furnished with a cutter-built long-boat rigged complete, capable of conveying the crew and passengers to a port of safety, in case of need; a whale-boat built of cedar; and a jolly-boat, with quarter and stern Davids. The vessel has on board 2 lifeballs, for preserving life at sea, invented by Captain J. Stephens, of Cowes, one of which was presented by him. The ship is abundantly found in stores, having 2 suits of sails, spare cordage, an chors, and chains, and every requisite for so long a voyage; and will, we hope, answer the noble purpose for which she is intended." We rejoice with the Committee of the Wesleyan Missionary Society in the care with which this ship has been provided, and earnestly pray the great Head of the church, that, under his blessing, the "John Wesley" may be eminently instrumental in promoting the cause of the Redeemer in the distant isles of the sea.

RELIGIOUS INTELLIGENCE.

I.-IRELAND.

THE URSULINE CONVENT IN CORK.

Maria M'Carthy and others versus Alexander M'Carthy and others.

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A SUIT both novel and interesting, which was briefly reported in our paper of Thursday, was lately before the Lord Chancellor of Ireland, whose judgment in the matter involves some consequences of considerable importance to the Roman Catholic community. The story, according to the more detailed, but somewhat confused, report in an Irish paper, is a simple one, although in these days, we believe, of rare occurrence. Two daughters, about to take the veil in a convent of Ursuline Nuns, receive each £1,000 from their father, who informs them, at the same time, that they are to expect nothing more from him. They make the usual vows of poverty; and, by a formal deed, assign all property

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they may at any time become possessed of to trustees, for the use of the convent. Their father dies without a will, as it appears, and his property is to be distributed among his children, according to law. All receive their shares, except the two Nuns, who are regarded as incapable of taking anything, in consequence of their religious vows. The superiors

of the convent do not submit to this exclusion, and file their bill in equity for payment of the shares which, under ordinary circumstances, would have come to the sisters aforesaid, whom they make themselves. plaintiffs together with

They rely, of course, upon the deed of assignment, as operating to transfer the shares in question to the use of the con

vent.

The case is resisted by the other persons interested in the father's estate, on two grounds: First, That the sisters, having taken the veil, and renounced the world, had become civiliter mortuæ,-dead in contemplation of law; and therefore incapable of inheriting by operation of law and, Secondly, That the deed of assignment was executed under duress and restraint, at a time when the sisters were not free agents; and that it was, consequently, void. The evidence in support of the latter point was that of one of the trustees, a sister of the two Nuns, and seems entirely conclusive. She deposed to having visited her sisters in the convent, and conversed with them on the subject of their father's property; when one of them, Maria, said, she had signed a certain deed in conformity with her vows of obedience; that it pained her very much to do so; but she had no alternative, as she was strictly bound by her vows; and that she hoped her sister Catherine would not be asked to do so, because, if she was, she would certainly comply; that neither of them would derive any benefit from the money; and that she had not authorized, nor was it by her consent, that any steps were taken for the recovery of it. The witness further said, that, before this conversation, both the sisters were wholly ignorant of the suit having been commenced ; much astonished and annoyed at their names having been used, and hoped the convent would never get a farthing of it: that Catherine, before signing the deed, said, in presence of her sister, her brother, and another, that if she was obliged to sign it, it would be like the act of a dead person, and she would have no more power over her will or act than a dead person would have; in fact, that it would be as if a pen were held in the hand of a dead person; and that it was out of her power to avoid signing the deed, in consequence of the strictness of her vow, the operation of which upon her she compared or likened to the effect of the presentation of a pistol by a highwayman about to rob another.

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The first point was left undecided by the Lord Chancellor, who very willingly avoided the responsibility of pronouncing an opinion on so grave a subject. The doctrine that a person who has taken monastic vows is dead in law, is one of those rules which the well-meant zeal of the Protestant Reformers laid down for the oppression of Roman Catholics, and the suppression of religious houses. That it was extremely useful in the

early days of the Reformation, cannot be doubted; but it seems to have died with the occasion that gave it birth. The present attempt to revive it is the first for a very long period; and, considering the general desire that exists to restore the Roman Catholics to a complete equality of civil rights with those who profess the religion of the State, we think it likely to be the last. The question involved in the execution of the deed is of greater importance, and suggests reflections of a higher character. The law, acting upon principles of the purest morality, will give no effect to an act performed under compulsion; or, as it is technically termed, duress. Whilst it holds every one to the strictest discharge of his voluntary obligations, it refuses to recognise any that are involuntary. With reference to the transfer of their shares by these two young women to the convent in which their vows were sworn, it seems impossible to suppose that they were at the time free agents. A Nun is as much a prisoner in her nunnery, as a convict in his jail; and the Lord Chancellor evinced no less accuracy than boldness in comparing the case before him to that of a jailer extorting a deed in his own favour from a prisoner in his custody. The argument which was based on the fact of the sisters, who were co-plaintiffs with the superiors of the convent, not having denied their deed, was most completely overthrown by another fact; namely, that the duress and compulsion which existed at the time the deed was executed, were still continuing at the time the suit was heard. In truth, they were no more free agents to deny, than they had been originally to execute; and, therefore, the absence of their denial was of no weight whatever. Under these circumstances, the Lord Chancellor refused to direct payment of the shares to the superiors of the convent, and dismissed the suit with costs; thereby testifying his disapprobation of the whole proceeding.

It is to be expected that the Roman Catholics of Ireland will not regard this judgment with much favour. The hostile decision of a Protestant Lord Chancellor, on a subject of such serious importance to the Romish Church, cannot escape that imputation of partiality which is usually cast upon those who decide according to their own interests. To such an imputation, however, in the instance of Mr. Brady, we may oppose that gentleman's notorious connexion with the Roman Catholic party, and the support he is known to have received

from them in attaining his present elevation. Even if the fact be assumed of his judgment being biassed by a Protestant tendency, it is still reasonable to suppose that a sentiment of gratitude, besides other motives of a less exalted character, would have conflicted with the abstract convictions of religion. There is, in truth, no better ground for saying that Mr. Brady, being a Protestant, would, of course, decide in conformity with Protestant notions, than for wondering why, being a Liberal, and intimately connected with the Roman Catholic party, he did not decide in accordance with their opinions. Conjecture and presumption are thrown away equally on either side; for the probability is, that the judgment was wholly independent of any preconceived ideas whatever. The Judge, having a case before him of a very peculiar nature, decided it by the

application of a fixed and most admirable principle of law. The only title which the convent could show to the property in question being the deed executed by the sisters after they had taken their conventual vows,-and that deed being proved, by the plainest evidence, to have been altogether involuntary and compulsory on their parts,-it followed, as a matter of course, that the whole claim fell to the ground, and the suit along with it. In this view, no man who knows anything of our jurispru dence can doubt the soundness of the judgment. Different opinions may, of course, be formed upon the general policy of giving or denying effect to donations similar to the one under consideration; but the most zealous Romanist will hardly dare to uphold the validity of a gift which is not the spontaneous act of the giver.

II.-FRANCE.

ORIGIN OF THE MOVEMENT IN SENS.

[OUR readers have already heard of the interesting religious movement in and around the city of Sens (department of the Yonne); but, probably, few are aware of the interesting circumstances connected with its origin. The following is the account given by the French correspondent of the American "Presbyterian." Sens is a large city, and an archiepiscopal see. It is on the road from Paris to Lyons, and less than one hundred miles from the former. M. de Pressensé is the general agent for France of the British and Foreign Bible Society.]

SOME months since a young man, weakly in appearance, and of timid deportment, called on M. de Pressensé, and begged him to admit him into the number of his Colporteurs. Our brother represented to him the difficulties, the mortifications, the fatigues to which this work would expose him, and which appeared too great for his feebleness. "I have weighed all that," replied he; "but it has not moved me. The Lord will strengthen me. I must labour for his sake." At last, seeing that he was at once very decided and very calm, M. de Pressensé yielded, fearing to go contrary to the will of God, and promised to employ him. It remained to determine on the field of operation. M. de Pressensé proposed to send him into a field already occupied by others, in order that he might profit by their directions, and

only have to enter into their labours. "I ask nothing better than to be placed under the direction of a brother of greater experience than myself," said the young man ; "but my heart would lead me to Sens. I cannot hinder myself from thinking, that there is something to be effected in that city." "To Sens, my friend? You do not consider. Nothing, as yet, has been done in that city. It is peopled only with Roman Catholics. It would be to commence with the greatest difficulties." "That is true, Sir; but I have a notion that many of the inhabitants of Sens are sighing after something better, and that they will inquire after the word of God," &c. At last, the young man still insisted so much on this point, that M. de Pressensé yielded again, from the same motive as before, but with little confi dence. However, he committed to him a hundred and fifty New Testaments, and despatched him to Sens.

A week had passed away since the arrival of the new Colporteur at Sens, when M. de Pressensé received a letter from him. He had sold the one hundred and fifty New Testaments, and requested immediately, and by the quickest way, an additional supply of two hundred. M. de Pressensé asked himself what this could mean, but yet forwarded to him the two hundred Testaments. Another week passed, and the Colporteur wrote, "I have sold the two hundred Testa

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ments also please forward to me, without delay, three hundred copies more.' This time M. de Pressensé hesitated. He was so much astonished at so rapid a sale, that he suspected some trap had been laid for the inexperienced Colporteur: perhaps the Priests had caused the books to be purchased in order to burn them, &c. Some days again had passed, when another letter from the Colporteur arrived. At this time he no longer asked for books merely, but for a Minister of the Gospel. He wrote, that he was not sufficient to satisfy the numerous inquiries which were addressed to him; that a lively attention was awakened; and that it was absolutely necessary that a Minister should come, to meet the felt need of spiritual nourishment. M. de Pressensé convoked the Committee, and read this letter to them. The Rev. Pastor Audebez, who was present at the meeting, arose, and said, "I am ready to go to Sens. I will set out this evening, or to-morrow;" and he kept his word.

When he arrived at Sens, he found that all the Colporteur had written was accurately true: he had sold eight hundred New Testaments in three weeks, and many persons were desirous of having a meeting opened for evangelical worship. He repaired to the Mayor's, and inquired if he would make any objections to the execution of this project. This Magistrate showed the most favourable disposition, and, of his own accord, indicated to M. Audebez several localities in the city, which might be thought of as proper for holding meetings. One of these only appeared to be suitable; but M. Audebez observed to the Mayor, that it presented but one inconvenience, namely, that it was so wedged in between the Archbishop's palace and the houses inhabited by the Priests, that, in choosing it, there might be an appearance of purposing a defiance of the Roman Clergy, which M. Audebez was very far from intending. "But, Sir," replied the Mayor, "you do not choose it. You take it because you have no other place; and it would be placing too much stress on a scruple, to abstain from holding your worship there on that account." M. Audebez then opened the place for worship without delay. The place, which is capable of containing several hundred persons, was more than full.

The peo

ple were squeezed together; the passages, stairs, every corner was crowded. The Mayor gave M. Audebez two agents of the Police to preserve order. One of these agents received good im

pressions from the word of God, and, under the pretext of maintaining order, he employed himself, at the following meetings, in showing those who came in to seats, discharging the functions of a sexton, rather than those of a Policeagent his heart was evidently entirely interested. The place having become wholly insufficient, the Mayor placed at the disposal of our friend a room in the Town-Hall, capable of containing, easily, five hundred persons, and more by crowding close together. The Prefect, however, obliged the Mayor to withdraw the grant of this public room to M. Audebez.

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In consequence of this, M. Audebez hired another room; but it proved altogether insufficient. He then took it into his head to build a chapel. But for this, 25,000 francs were necessary; 15,000 for a building lot, and 10,000 for the edifice; and the Society at that moment was already about 18,000 francs in debt. In the mean while, M. E. a Genevese, well known for his wealth, liberality, and also his piety, arrived at Sens. He saw what was passing there, and was delighted with it. He said to M. Audebez, "You must build a church." "Yes; but the money ?" "I will give 15,000 francs towards it." With this generous donation, M. Audebez commenced immediately to build, being persuaded that the Lord would send him, with the same faithfulness, the balance of the sum which he needed. The zeal with which his hearers attended his instructions, was well calculated to encourage him. One day, while holding a meeting, he was interrupted by a man saying suddenly, "It is a pity!" without adding any thing more. At the end of the service, M. Audebez asked him what he meant by this exclamation. "Ah, Sir, I meant that it is a great pity that you cannot always remain with us to tell us things so profitable." This saying, so simply ingenuous, (naïf,) reminds me of one which fell from some of M. Roussel's hearers, in Upper Vienne. They were accustomed, in the winter evenings, to meet in stables, to converse about divine things, because it was warm there. One time, M. Roussel, who had been hurrying hither and thither all day, preaching the Gospel, was overcome in the evening with fatigue. "My friends," said he, "sleep is getting the better of me: I must retire." "Very well, reverend Pastor," these good peasants replied, "we can wait: sleep a while, and you will begin and

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talk to us again.' But, to return to M. Audebez : I will give an instance here, which will show you with what ardour his instructions are sought after. A Christian friend, skilful in sacred music, happened to visit him at Sens. They agreed to organize a meeting for singing on the same evening. They notified to a few persons, that they intended to have singing-exercises; and scarcely more than these twenty or thirty persons Two were expected at the meeting. hundred and fifty came! and when the singing was closed, and they were about to separate, some of them said to M. Audebez, "Reverend Pastor, we must not separate until you have prayed with

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The Christian reader will probably ask me this question: "Do the remarkable movements of which you tell us tend towards the Gospel, or only towards Protestantism? What degree of spirituality is there in what is now passing in France ?" Some weeks ago, I would have replied to this question with considerable diffidence, and I believe I have written to you in that spirit; but now, after having listened for several days to M. de Pressensé, and our friends of the Evangelical Society, who are well acquainted with the state of things, I have arrived at greater confidence. I dare not venture a very precise answer to so delicate a question. God only penetrates into the secrets of hearts, and the future alone can make them known to us by facts. But this is my view of the matter. Everything in this movement, assuredly, is not spiritual: the majority of the new Protestants are not converted men. But there is among them a small nucleus of such as are renewed in heart; and I have almost always observed, that wherever there is such a nucleus, however small it may be, the work holds out, and has permanency. Farther, even those who, as yet, are not affected with the grace of God, are placed, with their families, under the preaching of God's word; and is not that a great advantage ? Upon the whole, I think there is ground for hoping much from what is taking place. Many particular facts confirm this hope; but it would be too long to enter into detail. Let me state a single example. One Sunday evening, a Colporteur saw before him two peasants pursuing the same road as

he was.

He went up to them with the intention of announcing the Gospel to them. But one of the peasants anticipated him, saying, "Well, my dear Sir, do you remember this is the Lord's

day? Have you been to hear the word of God preached? Ah, how much good that excellent word has done us! We are so happy since we received it into our hearts!" &c. Judge what was the joy of the Colporteur, on hearing that Gospel recommended to himself by those to whom he was about to recommend it! He had no knowledge whatever of these two peasants; and there are many others animated with the same spirit as they.

But that which most especially encourages my hope, is the way in which these movements have originated; that is, by the reading of the word of God. Will not that which has begun in the Spirit be "made perfect " in the Spirit ? This remark is essential. There have been circulated in France, within these fifteen years, about three million copies of the New Testament, (especially of the version of the Jansenist, Sacy,) by means of our pious Colporteurs. To this instrumentality, as far as we can judge, is to be attributed what is now passing in France, and which was so unexpected. (Felix qui potuit rerum cognoscere causas!) It is these New Testaments which have silently prepared the hearts of men for the reception of the Gospel, and this through the labours of the Colporteurs, who, in the hands of God, have been our most efficient instruments. This is obvious to every one, in the history of the movement at Sens, and the department of Yonne, as detailed above; and the case is similar in nearly all the instances in which masses of the Roman Catholic population have been stirred up to religious inquiry. In some instances the sacred books are gradually put into circulation by the Roman Catholics themselves, without the direct intervention of the Colporteurs. A short time ago, a Colporteur called on a Roman Catholic teacher, and offered some New Testaments for sale. "Ah! how seasonably you have come!" said the teacher: "you are going to renew my stock, which is exhausted." "Your stock! Then you sell New Testaments yourself?" "Yes: I read a copy of it a good while since, and I was so much pleased with the book, that I engaged several teachers in the neighbourhood to join me in purchasing and distributing it. We have already disposed of sixty copies of it, and we shall be glad to dispose of as many more." What think you of this improvisatory Bible Association ? Not one of these teachers was a Protestant.Continental Echo.

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