17. That the Protestant rule condemns persecution for conscience sake.

18. That the Romish rule sanctions persecutions to support the worst superstitions that ever disgraced the earth.

19. That the Protestant rule exalts man to his proper dignity.

20. That the Romish rule degrades and enslaves mankind, and holds them in subjection to the greatest tyrants and worst men that ever lived.

21. That the Protestant rule condemns hypocrisy, falsehood, and perjury.

22. That the Romish rule sanctions hypocrisy, falsehood, and perjury.

23. That the Protestant rule says, give to every man his right.

24. That the Romish rule says, rob men of their right. (Council of Lateran.)

25. That the Protestant rule is the cause of peace and unity.

26. That the Romish rule is the cause of strife and discord.

Mr. Morgan refused to meet any one of these propositions.

Mr. Ballard replied, that it would be well for Mr. Morgan's cause if he could prove them to be what he denounced them to be. Mr. Ballard shewed them to be the pivots on which the whole controversy hinges. [The above is the substance of the discussion on the rule of faith.]

CONVERTS FROM ROMANISM.

We copy the following list of converted Romanists from the Dublin Statesman.

1. Rev. P. Gaffney, diocese of Ardagh.

2. Rev. Mr. Crotty, sen., diocese of Killaloe.
3. Rev. Mr. Crotty, jun., diocese of Killala.
4. Rev. Michael Nolan, diocese of Meath.
5. Rev. E. Burke, diocese of Elphin.

6. Rev. Mr. O'Crolly, diocese of Cork.

7. Rev. William Dickson, diocese of Killaloe.
8. Rev. Michael M'Cartan, diocese of Dromore.
9. Rev. Mr. Mulholland.

10. Rev. Mr. Morrisy, Dublin Penitentiary.

11. Rev. Mr. Cummins.

12. Rev. Mr. Brady, Kells, Meath.

13. Rev. Mr. Cousins, Limerick.

14. Rev. Mr. Donelly, Belcarra, Tuam.

15. Rev. Mr. Murray, Tuam, late of Miltown, County Clare.

16. Rev. Mr. Sweeney, diocese of Ardagh.

17. Rev. Mr. O'Leary.

18. Rev. D. Crowley.

19. Rev. Michael Bogan, diocese of Limerick.

20. Rev. Mr. Croly, formerly of Foundling Hospital, Dublin, afterwards of Kildare.

21. Rev. Solomon Frost, Limerick.

22. Rev. W. J. Burke, diocese of Kilfenora. 23. Rev. John O'Brien, diocese of Killaloe.

24. Rev. D. L. Brasbie, Kerry.

25. Rev. George Macnamara, diocese of Killala.

26. Rev. Roderick Ryder, diocese of Kilmacdaugh and Kilfenora.

The following persons were formerly Roman Catholics, and are now clergymen of the Established Church. Rev. Thomas Moriarty.

Rev. Timothy Hamilton.
Rev. Daniel Foley.

MISCELLANEOUS LIST.

Rev. John Smyth, Dominican Friar.
Mr. Murphy, Youghal Monastery.
Mr. Phillips Day, Youghal Monastery.

Lord Galmoy.

Mr. Stephen Bourke, student of St. Jarlath's, Tuam. Mr. O'Callaghan, student of Maynooth.

Mr. John Moriarty.

Mr. John Collins, attorney.

Mr. John Stack, engineer, &c.

The laymen, in fact, are innumerable.

PROTESTANT.

No. XV.-MARCH, 1846.

MEETINGS AND MISSIONARY WORK.

Two very important meetings were held in Exeter, attended by many of the local clergy, and crowded with persons interested in the subject. A powerful auxiliary was formed, and a very deep interest excited.

The following is the evening speech of the Rev. P. HALL, taken from a full report given in the Western Times.

The Rev. Mr. HALL then addressed the meeting. He commenced, as in the morning, by professing the charitable spirit in which he entered the lists of controversy. But he would have no peace with Popery in any shape. The danger to this land was great from Tractarianism. It is Tractarianism, (said he) it is this little sneaking spirit of Popery that is sneaking its way into the vitals of this Protestant country and Protestant church, and if the cancer be not eradicated, either by medicine or excision, nothing less than destruction must ensue. We have got it, my friends, in England, and they have got it in many other places besides England. They have got it in the British colonies over the water, and if I may cross the border, in the presence of my reverend brother here, (Dr. Cumming) they have got it to their fullest satisfaction in the Episcopal Church of Scotland. In order to lay information before the meeting upon the former occasion this day, I endeavoured to elicit what I have ventured to call the four general, or apparent, points of Popery. The principles of Popery I cannot pretend to tell you, what they are, nor how

VOL. II.

D

many; but I selected these four-Tradition, Apostolical Succession, Baptismal Regeneration, and Transubstantiation. I am not at all sure that all my hearers liked what I said, and I do not know I should care very much one way or the other. I had no expectation of pleasing everybody, and if I can but please Him, who has called me to be a servant and soldier, I am thoroughly satisfied with His approbation. They are principles, nevertheless, that deserve earnest attention and devout consideration, and so much the more, because they are much gainsayed, even by some who call themselves Protestants. But I had intended at the time to do what you will permit me to do now-to reduce these four principles into one, which constitutes the very foundation of the gospel of Christ, either in its acceptance, or its rejection; and happily, we can find in the language of the Reformers of old, that there was one single principle constituting the foundation of the gospel-and need I tell you, it was the principle of justification by faith? Yes! my friends, all our controversies must come to that. We may take first the details, and turn them over as we will; but we must come sooner or later, to the doctrine of justification through the grace of God, by faith in a crucified and risen Mediator. Martin Luther-and, oh! what a man was Martin Luther! Would we had another such-would we had but a few such as he! But no matter; God, who acts by the mightiest, can act just as well by the weakest-Martin Luther called this doctrine articulus stantis vel cadentis ecclesia-the article which distinguishes, as it is accepted on the one hand, or rejected on the other, a standing from a falling church. If in the Church of England, or in the congregations of any denomination in this land, we have that doctrine fully, fairly, faithfully preached, we STAND; if we have anything but that, however specious, however fair in promise, or any defect in its plainness and simplicitywe FALL! We have no gospel left. We have nothing that can deserve the name. The very pith and marrow of our religion is gone. We are a Christless, Godless, Graceless generation. (The rev. gentleman then continued, “What I have just observed, Satan knows as

well as I or you do, and it has ever been his scheme, since the boldest dare not altogether deny this doctrine, to perplex it." He proceeded to show how this doctrine so essential to Christianity, so evidently declared in every verse of the New Testament, has been confused by the idea of other roads to salvation, through the efficacy of baptism and the intercessions of the priest. His exposition was eloquent and convincing. He continued, I bring this, then, as my charge against Romanism— that the four things I mentioned all militate against the doctrine of justification by faith. But I cannot stop here; I have another charge to bring against popery -that it attacks another which may be equally deemed an essential and fundamental doctrine of the Bible-I mean the doctrine of the Trinity. If I have read the scriptures right, they are "The Revelation of God in Jesus Christ, written by the Holy Ghost." Now I find that some of the men who have lately sprung into existence among us—or whether the men are new or not, -their notions are strange enough to be true-I find Dr. Pusey, for instance, has ventured to say-"It is allowed by every body that evangelical doctrine, as it is termed, has a tendency towards Socinianism. This is allowed by every body." Well, it is not allowed by me; and I am somebody. Such a doctrine as I have just attempted to enforce-justification by faith in Jesus Christ-I am utterly at a loss to see a tendency towards Socinianism there. But I happened, lately, to have lit on a few expressions in Dr. Pusey's writings, some of which may be thought to "tend rather towards Socinianism." One is that which Mary, the virgin mother, is called "the Mother of God," and "the Mother of our Lord Jesus Christ." (Mr. Hall then went on to argue that this was an insinuation of the humanity of Christ, inasmuch as Mary being the mother of the man Jesus-she was not, most certainly the mother of our Lord in his divine nature.) He continued-The other passage to which I allude is, that " Apart from the teaching of the church, there is no proof in scripture of the doctrine of the personality of the Holy Ghost." Then we must go to record-to the writings of fathers, and of councils, and other propounders of tradition.