ple, while the Book of Revelation was denied to them. He left the Meeting to draw their own inferences from the testimony of the Roman Catholics which he had brought forward. Was there room then left to hesitate, whether we, as Christians, patriots, or philanthropists, ought not to combine our efforts in order to emancipate the Irish people from a system so grossly superstitious. The Earl of RODEN, in moving the first resolution, and after eulogising the different religious societies which had been formed for the benefit of Ireland, read a series of resolutions passed by nearly three hundred Roman Catholic teachers, members, and scholars, belonging to the Irish Society, in which they expressed a desire on the part of themselves and their fellow men, to read the Scriptures in the vulgar tongue; and added their firm conviction that the generality of the Irish ardently desired instruction. His Lordship also read a letter or supplication from the Roman Catholics of Kerry to the titular Bishop, in which they strongly pointed out the great importance of reading the scriptures, and expressed an ardent desire that their children might enjoy the benefit which others possessed, in bringing them acquainted with the truths of salvation. The Right Hon. Lord FARNHAM having proposed the second resolution, said, that he would occupy their time but for a few moments, and would speak to facts rather than broach opinions. The extraordinary state of excitement which prevailed at this moment in Ireland, and the numbers of conversions that had occurred, he had no hesitation in ascribing to the exertions of the Societies alluded to by his noble friend, and the consequent diffusion of Christian knowledge. They were the first, the primary causes of this great movement. The established clergy in that country were now anxiously exerting themselves, and with the assistance it was intended this Society should afford them, most of them being too poor to furnish a supply of Bibles and religious tracts from their funds, he fully anticipated the most cheering and delightful results. That the circulation of the Scriptures was most violently and unnaturally opposed by the Catholic clergy, he well knew. It had a greater effect upon the political state of Ireland than was generally supposed. In former days it was understood that the communications between the clergy and their flocks, were restricted to the inculcating of religious topics, and superintending their moral conduct; now, however, it was the complete arena of political discussions. This was very evident at the last general election; the interference of the Catholic clergy having brought back that spirit which was now manifested in Ireland. The breaking out of the spirit of conversion, now so prevalent,-he, who had more experience than most others, knew to be genuine. In some few instances the converts might have relapsed, but the vast majority had firmly adhered to the religion they had embraced. In three parishes in his immediate neighbourhood, on one Sunday last Easter, no less than one hundred and thirty converts sat down to the Lord's Supper. He had himself closely watched their conduct, and the conduct of their families; and he could bear witness to the exemplary order and decorum, with which they were conducted. He could vouch for two or three individual instances which had come within his own knowledge. One of the first instances was, a small farmer, a tenant of his, whose son was sent to the school established in that parish, and who was accustomed to read the Scriptures to his parents in the evenings. This got to the priest's ears, who immediately forbad both the reading of the Bible, and sending the child to school. To the latter the father could not consent; he said, he was ignorant himself, and he could not bear to bring up his child in ignorance too. Shortly after this he fell ill, and the priest was sent for; but he refused to come, unless the conditions he had formerly imposed were acceeded to. This, the poor man, though then supposed to be on the brink of eternity, absolutely refused. He, however recovered, and the conduct of the priest made so deep an impression on his mind, that he determined to hear the Protestant clergyman, and he soon after read his recantation. This so much offended his wife, that she used every sort of stratagem to bring him back to popery; but all was unsuccessful, and the poor man testified so much patience under his persecution, that it had such an effect upon his wife, that she too went to church, and she, too, recanted the errors of popery; and from his (Lord Farnham's) own knowledge, he could safely assert, that, since the conversion, a more pious and exemplary family did not exist. He could multiply these instances, but would content himself with relating one more. A young female went into service in a Protestant family, where she heard the Scriptures read daily. She was soon convinced of the errors of popery, and gave in her recantation. Her relations were so overpowered, that they forced her to leave her situation, and when they got her home, they used every means, both of persuasion and threats, to induce her to return to Catholicism, but all in vain. At length they actually forced her to go to mass, and pulling her down upon her knees, the priest read something over her, which she supposed was the confession of her error, and her return to the Holy Catholic Church! This happened on one of the festivals on Candlemas-day. The priest then took about an inch of candle off the altar, told her to sew it up in some of her garments, and she would from its influence be able to resist all the tempta tions of heretics. The poor girl shortly made her escape, and travelled twenty miles in order to claim his (Lord Farnham's) protection. He procured her a situation in one of his tenant's parishes, and her moral character and general conduct had, ever since, been most exemplary. What he had mentioned might be sufficient to prove that the conversions were voluntary and unbought. Another striking instance might be related, of a man who read the Scriptures on his sick-bed; and, so thoroughly was he convinced of the errors of his faith, that he not only recanted himself, but induced his wife and all his family to follow his example; and, continued his lordship, I can say with pleasure, that there is not a more exemplary man to be found in his station of life in that part of the country. It had been stated in the newspapers, as well as in other public channels, that these conversions were the effect of bribery and secular emolument. This, however, he most positively denied. Out of seven or eight hundred who had read their recantations in the county of Cavan, where he resided, in no single instance was any secular advantage promised or expected: and out of that number, he spoke advisedly, not thirty had relapsed to the Catholic faith. In meeting for such a purpose as this, they would, no doubt, be exposed to many calumnies; but the noble Lord trusted all would, like him, treat them with utter contempt, and throw around them the broad shield of character to ward off the aspersions. They might be told that their object was chimerical, but he was convinced to the contrary. The work was going on; and when furnished with additional means, he had no doubt it would go on prosperously. He trusted that the proposal to preach to the Irish in London would not be lost sight of. Let the Church be planted where it might, if the preaching was in the Irish tongue, it would be crowded, and be attended with the most beneficent results. We cannot refrain from inserting here an extract from a sermon by Dr. Baines, the Roman Catholic Bishop of Sligo, as quoted by the Hon. and Rev. Gerard Noel, who remarked that such sentiments ought surely to be heard with pleasure, casting as they do, the broad shield of Catholic hierarchy over the endeavors of the society. 66 And here, my Christian brethren," says the Bishop, "I cannot refrain from offering a few remarks upon what is usually called proselytism. This word is become odious, and all men seem eager to disclaim its import, as if it were a crime. Yet what is meant by proselytism? If it means converting others to the true religion, what were the apostles themselves but the makers of proselytes? What did Jesus Christ give them in charge to do when he bad them "Go and teach all nations," (Matt. xxviii. 19.) but every where to make proselytes? For what were the apostles persecuted, put to death, and crowned with the glory of martyrdom, but for making proselytes? What successor of the apostles would do his duty, if he did not labor, like them, to make proselytes? What christian could lay claim to the rewards of charity, who, convinced of the truth of his religion, and of the inestimable blessings it imparts, refused or neglected to make others partakers of it; concealed his treasure from the objects of distress, and covered "under a bushel," the light which was wanted to guide the steps of his benighted fellow-traveller ?But, if by proselytism is meant the seducing of men from truth to error, or what we believe to be such; if it imply the use of any means that are unfair, unhandsome, dishonorable, or uncharitable; of violence, bribery, false arguments, or any other means whatsoever, than such as are dictated by the strictest truth, and animated by pure benevolence, then, indeed, is proselytism as odious as it is unchristian: then, far be its practice from every catholic and from every christian. Be it hated and detested by every lover of honesty, of truth, and of charity." We regret that our limits will not allow us to lengthen our report. We can only add, which we do with sincere pleasure, that the sum collected after the meeting, amounted to upwards of £500. -an ample proof of the lively interest which was taken by the meeting in the objects of the society. We hope shortly to hear more of its proceedings, and shall much rejoice if we can in any degree promote its important objects. NOTICES TO CORRESPONDENTS, &c. Want of room obliges us to defer the insertion of our Literary Notices, the articles we had prepared on the Reformation in Ireland, and a notice of the Scripture Readers Society. We have received and shall insert the first opportunity, the communications of "D." and “Z.”, and “A translation of a paragraph from the Archives du Christianisme.” The further observations "On the proper Spirit of Controversy," which Clericus has given us reason to expect, will be thankfully received. We shall avail ourselves of the suggestion of a correspondent, respecting the "Lettre a mes Enfans," &c. We thank "A Rector" for "The Book of Bertram." We shall be glad to hear from "The Author of Protestant Reminiscences." THE PROTESTANT GUARDIAN. AUGUST, 1827. A PRELIMINARY VIEW OF THE SUBJECTS AND THE ORDER OF THE CONTROVERSY. IT is intended to reserve a department in the PROTESTANT GUARDIAN, for some time at least, for the discussion of the most important topics of the controversy between the Protestant and Roman Churches. We shall devote that department in the present number, to a preliminary view of the subjects and the order of the discussion. In the present state of the controversy, little that is entirely original can be expected. The storehouses whence materials for the arguments of this discussion are to be furnished, have been so often searched, that little new matter can be left; and those materials have been so variously combined, that even original combinations are not always to be made. But what is most capable of being converted into convincing argument is generally the most obvious, and the first to be seized. In the case before us, the arguments which have already been employed, fall nothing short of moral demonstration: we shall content ourselves, therefore, if we should be able to produce little that is entirely new; as we are persuaded we shall be able to produce much that is convincing. We shall, however, follow our own course in the composition of our materials, and endeavour so to arrange them, that the preceding parts may give strength to those which follow; and that the succeeding parts may throw light upon those which have gone before. Upon this principle of arrangement we shall begin with showing that the HOLY SCRIPTURES are the only and the sufficient TEST of divine truth. The controversy in prospect has this embarrassment in limine, that the test of truth proper to the matters disputed, is not agreed upon between the disputing parties. We reason, ultimately, on all subjects either from selfevident abstract truths, or from ascertained phenomena. But a process of reasoning founded on these principles has already conducted us to the conclusion, that the Holy Scriptures are a revelation from God. As this revelation is manifestly a revelation of the nature and circumstances of religion, we might therefore expect to be allowed to reason on religious subjects at once from the Holy Scriptures. But the Church of Rome does not admit either that the Scriptures according to the natural and rational interpretation of them, or that the Holy Scriptures alone according to any interpretation of them, are a sufficient directory in matters of religion. She will have as the rule of faith, her own arbitrary interpretation of the Scriptures, together with certain traditions, which she pretends, without being able to give any better evidence than her own assertion, were orally delivered to her by our Saviour and his Apostles, and are of equal authority with the written word of God. She thus in fact makes herself the Judge in the trial, in which she is a party. We have therefore to show first of all, that the Holy Scriptures interpreted according to reason and the evidence of history are the only infallible, and the sufficient, test of truth in things relating to religion. When we say that the Holy Scriptures according to the reasonable interpretation of them, are the only and sufficient test of divine truth, we do not mean that reason is to be allowed to go before, or to control their sense in any degree; but that it is to follow after and discover their sense; neither receding from what is open to its investigation, nor intruding into mysteries, from the interior of which it is prohibited. That the Bible thus interpreted is the only infallible and the sufficient rule of faith, is the master principle of genuine Protestantism. Let but reason make it manifest to us that any given proposition is taken out of that sacred record, and however remote the sense of the proposition may be from the limits, within which reason is conversant, we will believe it from the heart upon this demonstration "God hath spoken it, therefore it must be true." Having ascertained the infallible Rule of faith, we shall proceed to apply its measure to the claims which the Church of Rome has set up to be regarded as the Catholic Church of Christ, the Mother and Mistress of all other Churches, -the supreme director and infallible guide in matters of faith and practice the depository of oral traditions of |