EUROPE. RELIGIOUS COMMUNIONS. In a recent French publication is given the following estimate, said to be compiled from official documents, of the numbers which compose the respective religious communions of Europe, Jews excepted. The manner in which the subject is stated in reference to the United Kingdom, shews that this estimate can be taken, in most cases at least, only as a general approximation to fact: England and Wales. 6,000,000 Church of England; 6,000,000 Dissenters.-Scotland. 1,500,000 Presbyterians; 500,000 other Bodies.-Ireland. 500,000 Church of England; 380,000 Dissenters; 5,500,000 Romanists. France. 30,855,000 Romanists; 659,000 - Reformed; 280,000 Lutherans.Spain. 11,660,000 Romanists.— Portugal. 3,173,000 Romanists. -Italy. 20,210,000 Romanists.Switzerland. 1,167,000 Reformed; 580,000 Romanists. Germanic Confederation. 6,750,000 Protestants; 6,700,000 Romanists :Netherlands-3,500,000 Romanists; 1,500,000 Protestants :Denmark-1,700,000 Lutherans : -Sweden and Norway-3,550,000 Lutherans. Prussia. 6,000,000 Lutherans; 4,500,000 Romanists; 1,000,000 Reformed, &c.-Austria. 14,000,000 Romanists; 2,000,000 Protestants.-Hungary. 4,200,000 Romanists; 3,646,000 Reformed, Lutherans, &c.-Russia in Europe. 39,000,000 Greek Church; 8,000,000 Romanists; 2,500,000 Protestants; 1,804,000 REFORMATION SOCIETY. Omagh. A meeting of this society was held at Omagh, on Tuesday, March 5th, and following days. We extract the following account of the proceedings from the letter of a correspondent : Omagh, March 7, 1828. "The meeting on Wednesday was, if possible, more closely packed than on the preceding day: and the Priests avowed their determination to discuss with us every article of Pope Pius's Creed, seriatum, if it should occupy a month. This determination on the part of the Priests appeared to be kept up until the last speech on our side, which produced such an effect as led them to abandon their purpose, and in evident confusion Mr. McCaffrey, Priest of this town, declared for himself and coadjutor, that they would not again appear in the field. This declaration, coupled with their manifest confusion for the preceding three quarters of an hour, was such a palpable acknowledgement of defeat, as really astonished both Protestants and Roman Catholics; but while all were in amazement, the senior Priest waving his hat in pretended triumph, prompted a half stifled cheer from the multitude, and the meeting broke up.-From their unequivocal acknowledgment of defeat, exposed as it was in the presence of at least a thousand of their own people, we felt convinced that they must, as a choice of evils, return to the conflict, and the prediction proved correct. I should observe, that the High Sheriff in the chair intimated that the meeting would re-assemble on Thursday, and we had scarcely reached the platform, when our opponents followed us, and silently resumed their former seats. This we afterwards understood to have been the consequence of a strong remonstrance on the part of the people. The meeting at an early hour was filled by an organized mob, to the almost entire exclusion of Protestants. The plan evidently was to carry a resolution of opposition to the principles of the society before discussion commenced, and it was actually proposed and seconded by the two senior priests; but such was their irresolution and confusion, that they suffered us to insist on proceeding, and two speeches were made on each side, when it came to the turn of the person who had spoken last on the preceding day. Interruption had been frequently given to the two preceding Protestant speakers; but now it became actually deafening, and it was manifest that a preconcerted plan of clamour, governed and prompted by regular leaders, acting by signs from the young Priest, had been prepared to put down this speaker. Having, however, the advantage of powerful lungs, he spoke for the time allowed (three quarters of an hour), and the Priests again attempting to pass their resolution of opposition to the society, it was resisted by the Protestants, and the Priests consented that the meeting should adjourn in peace, provided we would not on the following day take advantage of their absence by exposing them to the people. To this we consented, and the senior Priest, after a few words of address, proposed that the meeting should peaceably adjourn, to reassemble next day, adding, that neither himself or his Reverend brethren would be present. The vast assemblage then separated in peace, and part, if not the whole of it, will meet again this day, to pass the resolutions and form the society. "The Priests were Mr. M'Caffray, P. P. of Omagh; Mr. Kelly, his coadjutor; and Mr. M'Hugh, from a parish about ten miles distant. Mr. M'Caffray and Mr. M'Hugh were of the six who were fixed upon to meet the Derry clergy last year. "The impression produced, and the ferment of discussion excited, exceeds any thing I can describe, and I could fill a sheet with interesting narratives which have come into my possession already; I fear, however, that such an inauspicious commencement will be likely to repress the movement on the part of the Priesthood, of which we considered this the first step. We had no reporter, and consequently one of the most interesting discussions of our day has been lost." Derry. The following extract from the communication of a correspondent, contains the particulars of the Reformation meeting at Derry : Derry, March 13th. "The Reformation Society meeting assembled here on Tuesday the 11th, and on reaching the spot, we found the magnificent hall in the Court-House crowded to suffocation, with four Priests in possession of the platform. As it was impossible to carry on, or even to enter on business in such a scene of commotion, the meeting was adjourned by mutual consent, until the next day, in order that measures might be adopted for securing order, and preventing accidents. The plan of admission agreed upon was by tickets to be distributed equally between Roman Catholics and Protestants, and 1500 were prepared. Such, however was the indifference of the latter, that not more than 200 applications were presented, and the meeting was consequently Roman Catholic. "While we were engaged in a contest with the Priests about regulations, Dean Blakeley came forward, and addressed himself to the chair, in opposition to the society. The attempt to speak in reply, was prevented by the clamour of the mob, and the Priests finding they had the meeting completely in their hands, proposed as a choice of evils, a religious discussion. Preliminaries were immediately arranged, and six clergymen chosen on each side. The business commenced, and was carried on with admirable temper throughout the day. This morning the meeting was, if possible, more closely crowded than before, and the interest intense. The discussion was carried on in excellent order, and a really Christian spirit. The behaviour of the Priests has been admirable. Some of them are of the number who were proposed for the Derry discussion last year, and they have made a fair display. We cannot expect that they should be able to make bricks without straw, and allowances are therefore to be made for lack of matter, but as orators and reasoners, they are on a par with their opponents. It would be impossible to describe to you a more interesting scene than the CourtHouse at this moment presents. The number in attendance is between 1500 and 2000; and the lower orders almost exclusively Roman Catholics." NOTICE TO CORRESPONDENTS, &c. "Jesuit Missionaries in the East," No. 2, will appear in our next number. THE PROTESTANT GUARDIAN. JUNE, 1828. UNITY OF FAITH IN THE PRINCIPAL THE several Churches of Christ are together called ONE CATHOLIC CHURCH, for one reason, because they all agree in ONE FAITH-" There is one FAITH, one baptism, one God and Father of all." We lay before our readers the following extract from an able discourse on the "Character and Tokens of the true Catholic Church,"* in which it is shewn that a sufficient unity of faith is maintained in the principal Protestant Churches; and that a perfect unity of faith within the communion of the Church of Rome is a false pretence. "Agreement in one Faith is also an essential part of the Unity of the Church. So says the Roman Catholic, and so says every well-instructed Protestant. Agreement in the Faith, but not in the faith as set forth by the Church of Rome in the Decrees of the Council of Trent, or in the Creed of Pope Pius IV., but as taught in Holy Scripture, and in that alone; so that whatsoever is not contained therein, Protestants receive it not as an Article of Faith, nor regard it as essential to salvation. Roman Catholics are apt to suppose that because there are differences as to forms of worship and some matters of church discipline among Protestants, there is, therefore, no unity of Faith and Doc By the Rev. R. Waldo Sibthorp, B. D. Fellow of Magdalene College, Oxford. trine; and that on the other hand, because there is an external appearance of agreement in worship and discipline in their own Church, there is that entire Unity of Faith which entitles her exclusively to be considered the one true Church. Both these suppositions are erroneous. I say, All Protestant Churches concur in their belief of the Articles of Faith, contained in the Apostles' Creed; and that these are not unimportant, hear the testimony of the Church of Rome herself. In one of those books of instruction already quoted, is this:-Q. What are the chief things which God teaches? A. They are contained in the Apostles' Creed."* Now, by the chief things which God teaches, does the Church of Rome mean things to be believed as essential to salvation or not? If she does, then all true Protestants, in believing the articles of the Apostles' Creed, believe all things essential to salvation. If she does not, then there are things essential to salvation, which are not among the chief things which God teaches. An absurdity which surely no Romanist will maintain. In the belief of "the chief things which God teaches," all true Protestants and true Christians, whether of England, or of Scotland, or of Germany, or of America concur. therefore, that true Protestants, in every part of the earth, have herein a unity of Faith, and just that unity, and just as much unity as the persons who compiled that and other ancient creeds agreeing therewith, required. And in all the public confessions of Faith, drawn up during the first four centuries after our Lord, all such Protestants agree. The Apostles' Creed, and indeed creeds in general, may be defined to be, "A Summary of Articles of Faith, expressing concisely and comprehensively the doctrines held to be essentially necessary to everlasting salvation. The Holy Scriptures may, in a more extended sense, be called the Creed of Christians: but as these, beside the fundamental doctrines of Christianity, comprehend also a great variety of truths of less importance; it became expedient for the Church to frame a compendium of the articles of indispensable belief, which might be readily learned, easily understood, and effectually retained by each of its members."+" One of the most ancient of these now extant, was composed by Irenæus, the disciple of Polycarp, the disciple of St. John. ، The Church disseminated through all the world, even unto the ends of the earth, received from the apostles and their disciples, the belief in one God, the Father Almighty, maker * Abridgement of Christian Doctrine-p. 5. ↑ See Shepherd on the Common Prayer, Vol. i. p. 209. "Of the Creed." |