whosoever doeth not righteousness is not of God."* The doctrine of the total depravity of human nature, it appears to me, cannot be proved from Scripture any more than the two former. St. John, whilst asserting that no man is wholly without sin, exhorts to efforts, and supposes a possible state of Christian perfection in his converts, wholly incompatible with a state of entire corruption: and St. Paul, though he clearly states that sin has brought all men under condemnation, and that the unspirituality of the flesh can only be successfully opposed by the influence of the Holy Spirit, does not declare the consequences of the Fall in terms such as we find in the Calvinistic writers -as Man, instead of the image of God, was now become the image of the devil; instead of the citizen of heaven, he was become the bond-slave of hell, having in himself no one part of his former purity, but being altogether spotted and defiled-now he seemed to be nothing else but a lump of sin." And again: "Man is of his own nature fleshly and corrupt, &c., without any spark of goodness in him; only given to evil thoughts and evil deeds." Even human nature, if closely examined, does not bear testimony to this as truth: for either the grace of God is accorded in such large measure to man from his birth, that none can be considered as wholly bad; or the utter corruption preached by Calvin does not exist. All experience may be appealed to on this point, even that of the persons who use the above language; for if they search their own hearts in sincerity, they will become conscious of amiable affections, and admiration of what is good and right: neither, probably, are they guilty of any such gross and habitual sins, as must mark a nature so wholly depraved. The Calvinist therefore can only use these strong phrases with certain grains of allowance: and he would be wiser if he were to avoid offending his -if he prefer so to call him-weaker brother, by technical terms which he himself cannot use in their full force before the Searcher of hearts.

* 1 John iii. 7-10; see also v. 21 of the same chapter, where our confidence towards God is shown to depend on the judgment of our own consciousness of wrong or well doing. The whole chapter is well worth the study of every Christian.

WHEN the preaching of Luther and his coadjutors had effectually called men's attention to the affairs of the church, it was natural that questions with regard to its government no less than its doctrine, should be freely mooted. The usurpations of Rome had a tendency to disgust the Reformers with episcopal government, and accordingly we find both Calvin and Luther establishing a more republican form; and instead of giving the ecclesiastical power into the hands of one man, they judged it proper to delegate it to the elders (presbyters) of each church respectively; subject only to the control of the majority of a general synod. Such was the origin of what we now term Presbyterians as a sect: for in England more moderate councils, and the circumstance that the reformed tenets were embraced by many of the bishops, led to retaining the Episcopal form of church government. In Scotland, after a struggle, the Presbyterian form was finally established, and the church or kirk of that part of Great Britain is regulated upon that system. A secession has lately taken place on the question of the right of presentation to livings, but the doctrine taught in both is nearly similar, i. e., that of the Calvinistic churches.

The General Synod of Ulster (originally a branch of the established kirk of Scotland), is the principal body of Presbyterians considered as dissenters from the establishment: and there, also, is a Presbyterian Synod, or Church of "the Apostolic Seceders," formed by seceders from the General Synod, which is thoroughly Calvinistic, and which maintains the same discipline that is usually observed among the seceding Scottish Presbyterians." In the reign of Geo. I. Arianism* was openly embraced

* I take this from books, not having personal acquaintance

by some of the more speculative of the Presbyterian ministers in Ireland, and in consequence, a theological controversy was carried on for twenty years (from 1705 to 1725), which ended in the secession of eight Arian ministers, and the formation of the Presbytery of Antrim. Some who were secretly inclined to Arianism had not the courage to follow the example of the eight seceders, and the leaven continued to spread among the general body during the latter part of the eighteenth century, till at length inquiries were instituted in the Synod, which led to a fresh separation. Seventeen at length seceded out of thirty-seven ministers, holding Arian or Socinian tenets in the year 1830, and they subsequently formed themselves into a distinct Synod, under the name of "the Remonstrant Synod of Ulster," and the Presbytery of Antrim has now become incorporated with this Synod. These Arian congregations are chiefly situated in the counties of Antrim and Down, in the north and eastern part of the province. There are ten or twelve congregations in the south of Ireland forming the Synod of Munster, which were also, till within a few years, Arian or Socinian. The total number of Remonstrant and Socinian congregations is between thirty and forty. All the Presbyterian. bodies,-Orthodox and Arian, share in the government grants known under the name of "Regium Donum." This royal bounty was originally dispensed among the Presbyterian clergy of Ulster in lieu of the tithes which were taken from them at the Restoration, and bestowed upon the Episcopal conformists. It was withdrawn towards the close of the reign of Charles II.; but at the Revolution, letters patent passed the great seal of Ireland, granting £1200 per annum to seven Presbyterian ministers, during pleasure, for the use of the ministers of the

with the Presbyterians of Ireland: and such is the confusion generally made by authors between Arianism, Socinianism and Unitarianism, that it is difficult to know which is meant. As a large proportion of the modern Presbyterians have embraced Unitarian doctrines, it seems improbable that the Irish should have adopted those of Arius, though my author uses the term Arian as applied to the doctrine of the seceders.

north of Ireland, to be paid quarterly out of any of the revenues of the kingdom. This grant was renewed, under certain limitations, in the reign of Queen Anne and in the reign of Geo. I. £800 per annum was divided in equal shares between the ministers of the Ulster Synod and those of the Southern Association. In 1784 an additional grant was made to the Ulster Synod of £1000 per annum. In 1792 the grant was augmented to £5000 to be divided among the ministers of the Synod,—the Presbytery of Antrim, the Seceders,-the Southern Association, and the ministers of the French church, Dublin. In 1803 some fresh regulations were made, by which the distribution of the bounty was taken immediately into the hands of government, and the Presbyterian clergy were thus rendered more ostensibly what they had previously been only in effect, i. e., stipendiaries of the state. The congregations under the care of the several Synods and Presbyteries are now arranged in three classes according to the number of families and the stipend of each minister; and the allowance to the ministers of the three classes was fixed at £50, £75, and £100 per annum. The members of the congregation feel under no obligation to contribute much, if anything, to their pastor's support, who is therefore often compelled to have recourse to farming, grazing, or some other secular employment, for the support of his family.

"In 1834 the ascendant party in the Synod succeeded in carrying a resolution enforcing unqualified subscription to the Confession of Faith,' which had not previously been enforced. The ostensible motive for this is a desire to bring about a closer union with the Established Church of Scotland. The Irish Synod being now so far connected with the state as to form a species of ecclesiastical establishment, a feeling has been generated in favor of the established church of both countries: a strong protest, however, has been made against the decision, but without avail."*

* See "The Use and Abuse of Creeds and Confessions of Faith," by the Rev. Charles James Carlile, Dublin, 1836. "The Irish Church and Ireland," p. 66-68, and "A Narrative

The increase of the Presbyterians in Ireland from whatever cause has borne no due proportion to that of the general population.

"Presbyterianism received as a scheme of policy, though admirably adapted to the exigencies of the times in which it originated, partakes of the essential defectiveness of the incipient reformation of the sixteenth century, embodying these erroneous principles which were adopted by the founders of most of the Protestant churches, and which soon proved not less fatal to the cause of Scriptural truth than to the internal peace of the Christian communities."

The first Presbyterian church was founded in Geneva by John Calvin, about A. D. 1541, and the system afterwards introduced into Scotland, with modifications by John Knox, about the year 1560, but not legally established there till 1592. It has never flourished greatly in England, and the Unitarian doctrine has now been almost universally received among the quondam Presbyterian congregations.

The theory of discipline in the SCOTTISH CHURCH does not differ very widely from that of the English episcopacy, but the practice of the two churches, as modified by the habits of the two nations, is totally different. In order to reconcile the Anglican and Scottish confessions of faith, it would be requisite that the Church of England should consent to suppress Articles III. VII. XXXV. and XXXVI., also that part of Art. VI. which sanctions the public reading of the Apocrypha, and the first clause of Art. XX., attributing to the church a power to decree rites and ceremonies, as well as authority in controversies of faith. Agreeing, as the English and Scottish Churches do substantially in the doctrines of the Protestant faith, they nevertheless differ widely,

1. As to the nature of holy orders and the power of ordination.

of the Proceedings of the Associate Synod in Ireland and Scotland in the affair of the Royal Bounty," by James Bryce. Belfast, 1816.