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INTELLIGENCE-IRISH CONVERTS TO PROTESTANTISM.

there then ensued a "fraternal conversation on christian union."

On the third day, Aug. 22, the Rev. Geo. Scott presided, and the Revs, Wm. Thomson and Octavius Winslow addressed the brethren. The business portion of the sitting was then commenced by a report from the various foreign brethren present, on the progress and prospects of the Alliance in their respective countries.

Other meetings have been held, but we have no further space. Next month we shall hope to have a paper on the objects of this truly holy Alliance.

THE BISHOP OF TUAM AND THE IRISH

CONVERTS TO PROTESTANTISM. While the Irish and English Papal Bishops are labouring hard to force their flocks into rebellion against their civil rulers, it is refreshing to find the work of conversion quietly but steadily progressing in the very heart of the enemy's country. We understand that the Bishop of Tuam estimates the converts to Protestantism, in his diocese, at 10,000; and that he is seeking the aid of his fellow-Protestants to help him in building churches for the accommodation of those who have been rescued from the superstitious vanities and false doctrines of the apostate Church. The bishop wants about £8,000: surely the Protestants of Ireland will not be slow in aiding one who is engaged in so deeply interesting a work of love; while to their brethren in England, the bishop and his clergy may fairly look for that measure of help they cannot refuse, if they are in earnest for the spread of Protestant truth in the dark regions of their sister land. Again, in a recent number of the Church and State Gazette we are happy to find the following cheering information, under the head of the Irish Church Missions:

"We have frequently referred with pleasure to the progress of the society for Irish Church Missions in the first and principal seat of its operations, West Galway-where a country extending almost fifty miles from Galway to Omay in length, and thirty from Salruck to Inverin in breadth, a country which five years ago was essentially Popish and ecclesiastically a desert, has become characteristically Convert and Protestant-is now dotted

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with churches and school rooms, with flocks gathered and folded by pastors of the United Church. This, be it remembered, is the district over which the notorious Dr. M'Hale has professed to hold sway.

"We now turn with equal satisfaction to another and a very important branch of the work of the Church missions, because at the present moment it so effectually countervails the presumptuous and overbearing attempts of the Popish clergy in the capital of Ireland. We extract the following from the August number of The Banner of the Truth in Ireland :

"The number of families visited in Dublin during the last six months were 4,200, consisting of 18,900 individuals, almost all of whom were Roman Catholics. A great increase of interest is manifested induced to attend the controversial seramongst them, and numbers have been mons. The enquiring class in St. Michan's school-room on Tuesday evenings, which, at the close of last year, averaged sixty persons, has now advanced to upwards of seven hundred a very large proportion of these are Roman Catholics, and many of them may be seen and heard from week to week earnestly contending for the doctrines of their Church. To enable them to do so they have, to a certain extent, been led to read the Bible and Protestant books, and earnestly solicit Scripture portions, Testaments, and books from the missionary, which a liberal grant from the Hibernian Bible Society has enabled him to supply them with. Every day numbers enquire for the missionary, the superior lay agent, and visitors at their homes, for the purpose of having their doubts solved and their minds directed aright. Controversial lectures are now delivered in the following places weekly:-St. Michan's Church; St. Thomas's; St. Michael's; St. James's School-house; St. Nicholas

Without; (besides two in Coolock and Raheny, in the neighbourhood of Dublin,) at each of which there is an average good attendance; and in several large numbers of Roman Catholics are to be seen, many of them of the middle and upper classes. On the Roman Catholic side, Dr. O'Connell again resumed the controversy, and attempted replies to these lectures, the questions on the placards, and the 'True Catholic's' letters in the Warder newspaper; but in his anxiety to satisfy some he approached so near the truth as to dissatisfy many of his Roman Catholic hearers, and only created more enquiry, strengthening the minds of several known doubters. Father Ignatius has lately left the field."

THE ROMANISTS AND THE NEW BILL.

It has been very plainly manifested that Ireland is to be the battle-field, upon which we shall have to defend the national right to put down the ever-growing assumptions of Popery. The meeting at the Dublin Rotunda will have served to shew those who are not absolutely politically blind, what terms are to be expected from the adherents of Rome. We may as well expect to gather grapes from thorns, as to expect to reap gratitude or truth from those whose bitter determination it is to extinguish Protestantism in Ireland, and to insult it in England, by a defiance of the prerogatives of the crown, and the loudly expressed feelings and determinations of a people still heartily attached to the Protestant Faith. It will be well for English, Irish, and Scotch Protestants to read, and ponder upon, the thinly-disguised treasonable language held by the Archbishops and Bishops who, by mandate from the Pope, presume to take territorial titles in the three kingdoms.

Among the many events which the whole matter of the Papal Aggression has called forth, few are more singular or interesting than the articles which have appeared in the Times newspaper. It is not without great thankfulness that we have seen this powerful engine for good or evil directed to combat, with pretty steady consistency, the false pretensions and rebellious attitude of the Romanists. The Times has at last acknowledged what it cannot now conceal, that those statesmen and real christian patriots were right, who sternly and unflinchingly refused to concede to Romanists the first steps of that power which they then humbly and deceitfully sought to attain,-it has found that these men were true to the very letter in their prognostications of the consequences which would inevitably follow from the adoption of concessions to a power whose only ultimate object was absolute supremacy.

Again, we say that the Protestants of the three kingdoms must not allow the government to let the laws which preserve our faith from the open defiance of Romanists, become dead

letters and by-words of reproach against the powerless condition of that authority which should be active in protecting them from insult

Mr. Moore, the M. P. for Mayo, not indistinctly hinted at the course to be pursued. We give his words for the edification of our readers,only trusting that England may find or demand some expedient to defeat the dilemma into which he would force. us, in the event of a prosecution.

"He proceeded to allude to the civil and religious disabilities to which the Roman Catholics of Ireland were obliged to submit in former times, and for which

they were indebted, as he alleged, to the however, that the penal laws were wellpersecuting spirit of Protestantism.' Now,

nigh dead, and the wounds of centuries had begun to be healed by rational legislation, Protestantism again stepped in with its little petty acts of persecutionits dull decoction of unmitigated vanity and spite-not enough indeed to create a real wound, but just enough to stimulate the old sores, and excite in a fevered frame an additional sense of exasperation. Let them for a moment suppose this bill to be law-if a couple of dozen men in Ire

land, having no legal status, and only a send to the Secretary of State, for presende facto and de jure existence, were to tation to the Queen, a modest apology for being the descendants of the apostles, signing the document by the titles under which alone they could exercise their episcopal jurisdiction-was there a man, English or Irish, who believed that a successful prosecution of those persons could be carried through by any Government ? They defied, spit upon, and scorned their enactments. Their prelates would continue to be the bishops of their Irish sees,

all statutes of this country to the contrary notwithstanding. The speaker concluded by expressing a conviction that the religi

ous policy of England towards this country was the root of every evil-social, moral, political and material-which had contributed to make Ireland a dangerous exception to the peace and prosperity of the empire and an unexampled anomaly in the history of legislation."

THE SUPREMACY DECLARATION.

The subjoined has been sent to us simultaneously with its transmission to the proper quarter, where the "Supremacy Declaration" lies for signature. While we fully admit that

INTELLIGENCE-THE EXETER SYNOD.

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(COPY.)

"Holton Rectory, Oxon, Aug. 5. "Dear Sirs,-I cannot send you the enclosed request to have my name added to the Supremacy Declaration, without entering my humble protest against Mr. Gorham's figment of prevenient grace as a qualification for infant baptism; and stating my opinion that the judgment of the Privy Council was a wise and just sentence, in accordance with' the latitude of interpretation of our Baptismal Service, which has been allowed to the ministers of our Church for the last two or three hundred years (but not by our Reformers), and not contrary or repugnant to the declared doctrine of the' Articles of the Church of England; and I cannot say, it was not contrary to the literal, grammatical, and natural meaning of our Baptismal Service.

"I am, Gentlemen, yours, faithfully, "T. TYNDALE.

"To Messrs. Hatchard."

THE EXETER SYNOD.

We are

We had not intended again to refer to the proceedings of this self-called Synod, but we could not refuse insertion to the following protest against a part of its proceedings. the more willing to draw attention to this document, as we understand that the whole proceedings of the Bishop of Exeter are watched by a large and intelligent body of the Devonshire laity, of which the author of the protest is not the least influential. The whole circumstances of the diocese of Exeter have assumed such an important character, from the teaching and acts of its prelate, that we cannot help thinking that those clergymen and laymen who have been faithful enough boldly to maintain the truth, have a right to expect some more ef

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fective manifestation of the cordial sympathies of their brother Churchmen in more favoured dioceses, than they have yet received.

What may be in store for this persecuted diocese we know not; the prayers of all ought to be earnestly offered, that its next Bishop may be richly endowed with the gifts of spiritual wisdom, love for souls, and a sound mind and judgment for the difficult work which he will have to perform. "SOLEMN AND IMPORTANT PROTEST

against the Views upon Baptism, as set forth in the Declaration' recently adopted by the late Diocesan Synod, held at Exeter-uith a Proposition for the establishment of a Scripture Readers' Society for the Diocese of Exeter.

"TO THE LAITY OF THE DIOCESE OF EXETER.

"Gentlemen,-If the great question which is now agitating this diocese had been merely one of Church government, I should have viewed it as a matter of

comparative indifference. But looking at it as a subject which may involve the eternal interests of our fellow creatures, as compromising the great and vital truths of Christianity, common to us all, I own that I feel an irresistible impulse to use every means in my power to coun teract the mischievous effects which are likely to result from the Declaration' which has been unanimously adopted by the late Diocesan Synod. I refer to that upon the subject of baptism. The Synod avows that they are induced to make this Declaration because they hope that many. who are now divided from them, may be brought to agreement by thus knowing the real meaning and extent of the doctrine which they hold. It forms then a direct appeal to the members of the

Church. As a member of the Church of England, therefore, I do, before God and the Church of Christ, most solemnly protest against the views upon baptism which have been set forth in the said Declaration, as being contrary to the Liturgy and the Articles of the Church of England: and, moreover, as contravening the sentiments of that great body in drawing up and composing the said of divines who were principally employed Liturgy and Articles of our Reformed Church--but, above all, as being contrary and opposed to the Word of God. I am perfectly aware that in thus protesting against a document which purports to be a solemn and formal declaration

of a large portion of the clergy of this diocese, and headed, too, by the bishop himself, I incur no small amount of responsibility. 1, however, do so advisedly, but with the profoundest respect for their office. It is manifestly impossible_that, in an address, such as the present, I can fully enter into all the arguments upon which I ground my objections-but my views will at least be better understood when I state that they entirely coincide with those of the present Bishop of Calcutta, contained in his charge of 1849. The subject is of such deep importance, that I feel assured no apology will be deemed necessary for my quoting rather largely from the Charge in question. His lordship introduces the subject by remarking,' I first observe, that the charitable hope that all the members of our Church are sincere Christians, united spiritually to Christ by faith, and to each other in love, pervades our prayers, our praises, our declarations; just as it does the addresses of St. Paul in his epistles. In this spirit is our confession framed; in this the absolution; in this the language relating to the Holy Catholic Church; in this the blessings pronounced and the thanksgivings offered in the case of each baptized person, adult, and infant, &c.'

After speaking of the nature and effects of baptism with reference to adults, he thus proceeds: In like manner, in the instance of children, the Church equally requires the profession of repentance and faith; and after that profession, and on the footing of it, as made in its name by its sponsors, she administers the outward and visible sign, and then charitably pronounces the child born of water and of the spirit,' that is, regenerate. If the infant, when it reaches the years of intelligence, fulfils the engagements made in its name, the blessings stand good; if not, they are in substance void, just as in the case of the adult. But as God only can see the heart, both the adult and infant are accounted, till the contrary is manifest, regenerate, or born both of water and of the spirit, and retain in the eye of the Church their high sacramental privileges and advantages.

"Nothing can, as it appears to me, be more natural and scriptural; for the whole of the two offices proceeds on the assumption that faith and repentance exist, or shall hereafter exist, in the mind of the candidate; that the promises made in his own person, or by his sponsors, are sincere, and that the promises have been, or shall be, performed-precisely as the Scriptures do. This view fully

harmonizes all the language and doctrine of our Church in her several formularies; and thoroughly agrees with the inspired standard of all truth. What is then the question which some so eagerly debate? It is neither more nor less than thisAre the blessings pronounced as to the efficacy of baptism, conditional or unconditional? Is the efficacy universal in all cases when it is duly administered, or does it depend also on the disposition of the receiver? Has this sacrament, in such only as worthily receive the same, a wholesome effect or operation,' or has it that effect in all ? Surely this question answers itself. The blessings are promised under conditions, that is clearthey cannot then by any force of argument be interpreted unconditionally,' pp. 57, 58. Again, he adds-'I venture to assert, that the Scripture knows nothing of the unconditional opus operatum efficacy of baptism under the New Testament, any more than of circumcision under the Old. *Salvation depends on our personal faith, not on the reception of the Sacraments.'

"It is quite obvious, as I before intimated, that I cannot possibly quote more largely from the Charge of this eminently pious bishop. The Charge itself is well worth the perusal of all persons who are desirous of obtaining a clear, distinct, and scriptural view of the baptismal question. It was published by Hatchard and Co, 1849. I have, however. quoted thus much with the most perfect confidence, because I feel assured that there is scarcely a pious member of our Church, or out of it, who will not acknowledge that any doctrine propounded by such an authority will, at least, claim their serious consideration.

"The views of the Bishop of Calcutta, as will be perceived, are so entirely opposed to those recently adopted by the Bishop of Exeter and the Diocesan Synod, that I feel it necessary to confirm those of the former by a few quotations from other bishops, and those, too, of men who have sealed their testimony with their blood, and who, moreover, were the very persons engaged in framing our Articles and Liturgy, and must consequently know the meaning they attached to them.

For the following quotations, I am indebted to the Rev. William Goode's 'Effects of Infant Baptism.' The first to which I will direct your attention shall be from Archbishop Cranmer.

He says,

Therefore, as in baptism those that come feignedly, and those that come un

INTELLIGENCE-THE EXETER SYNOD.

feignedly, both be washed with the sacramental water, but both be not washed with the Holy Ghost, and clothed with Christ.' Again All that be washed in the water be not washed with the Holy Spirit.' And as regards infant baptism, Mr. Goode remarks, 'Cranmer, at least, did not hold the doctrine of the necessity of baptism for the salvation of infants-for in the Reformatio Legum, compiled under his superintendence, and corrected by him, the notion is very decisively condemned as superstitious and impious.' The quotation, however, is too long for insertion.

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Latimer, speaking of Regeneration, observes' And what is this Regeneration? It is not to be christened in water, as these firebrands expound it, and nothing else.'

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Bishop Hooper says, As for those that say circumcision and baptism be like, and yet attribute the remission of original sin to baptism, which was never given unto circumcision, they not only destroy the similitude and equality that should be between them, but also take from Christ remission of sin, and translate it unto the water and element of baptism.'

"As a proof that the Church of England does not attribute remission of sin unto the water and element of baptism,' I would here direct particular attention to the opening passage, where the minister gives notice of his intention to administer the holy communion. After

reading the passage, the most comfortable Sacrament of the body and blood of Christ; to be by them received in remembrance of His meritorious Cross and Passion,' he adds, 'whereby alone we obtain remission of our sins.' What is the meaning of the last sentence I have underlined, 'whereby alone?' Is the statement true, or is it false ? I leave it for those who use the language to answer the question.

"The last quotation I will make is from Dr. William Whitaker, Regius Professor of Divinity at Cambridge, from 1580 to 1595-Master of St. John's College from 1586 to 1595. It is as follows ;For not even little children partake of grace merely because they are baptized; and yet they are not baptized to no purpose, because they are baptized in respect of future faith and repentance and because they are members of the Church, and holy by covenant, and therefore the sign of the covenant is not to be denied them; but when grown up, unless they believe the Gospel, they derive no benefit from

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the Sacraments; and thus, all the virtue of the Sacraments depends upon faith.'

"An infinite number of testimonies might be brought forward on the same side, but I think I have already produced sufficient evidence to make the laity pause before they too hastily adopt the interpretation of the Nicene Creed, as propounded by the Synod. I believe it to be most dangerous, and utterly repugnant to the Scriptures. The Scriptures nowhere inform us that anything but the blood of Jesus Christ cleanseth us from all sin-but they do tell us that, 'without shedding of blood is no remission '—and this exactly corresponds with the statement before alluded to, that it is by 'Christ's meritorious Cross and Passion, whereby alone we obtain remission of our sins. May not the one baptism spoken of in the Creed, have some allusion to the baptism mentioned in Matt. xx. 22, evidently referring to Christ's sufferings? It is more than probable. I know that, having ventured to offer an opinion upon this much disputed question, and especially as being in opposition to the expressed judgment of the synod, I shall be met with the contemptuous appellation of being a Lay Theologian,'*-as being one of the Sages' of Torquay-nay, more, I may even expose myself to the more degrading charge of being one of the Ignorant and Presumptuous Agitators,' who attended the late meetings at Torquay and Exeter. The latter meeting, I would observe, had the express sanction of the Lord Lieutenant of the county (Earl Fortescue,) and the Protest which was the result of that meeting, was signed by more than six thousand of the laity, headed by his lordship, and other noblemen, with a large number of the county magistrates, &c. But the six thousand protesters have recently been informed, from high authority, that 'l'hey are not the laity who dare attempt to raise agitation against their bishop and their clergy -the laity were the sound and faithful members of the Church not in holy orders'— the others were merely unordained persons,' Reasoning upon this principle, it can scarcely be deemed transgressing the

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"There is no greater proof of spiritual ignorance than the delusive idea of limiting the guardianship of the truth' to ecclesiastics. The statement lately made by the Dean of Bristol, quoting from Father Ambrose, that there is scarce a heresy that has ever entered into the Church of Christ, except through the way of the clergy; but the truth and simplicity of the Gospel have been retained by the fidelity of the laity,' should at least qualify the overweening confidence of the Tractarians upon this point,"

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