the disunited state of our Churches here, and the almost entire ignorance which has prevailed, with respect to those who hold the same faith, and adhere to the same mode of ecclesiastical polity. How sorrowful ought we to feel, when reflection turns our minds to the state of slumber and negligence, chargeable upon Presbyterian Ministers for many years past; and even how ashamed ought we to be, when we compare our supineness with the activity of other religious bodies. The Methodists and Baptists, for instance, by means of circulating intelligence in regard to their Annual Conferences and Missionary meetings, become minutely acquainted with the character and usefulness of all their Ministers, and with the state of the most obscure congregation in their respective connexions, from the Ganges to the Frozen Zone. Deploring, as I have been, the slumbering state of the Presbyterian Churches on this side of the channel, you may form some idea of my satisfaction and joy, when the tidings of the recent exertions of the Irish Presbyterians, in behalf of evangelical principle and Christian practice, crossed to the coast of Cumberland, where the sphere of my ministry lies. This joy was greatly augmented from having the prospect, through means of The Orthodox Presbyterian, of obtaining monthly reports of their conflicts with Arian errors, and the triumphs of their zeal over the baneful influence which false doctrine has super-induced on many parts of the country around you. You have my earnest prayers for success to attend the good but arduous conflict in which you have engaged. May the better days of religion, in the North of Ireland, speedily visit the Synod of Ulster; and may the Almighty stir up in the midst of you, and around you, many able advocates for the doctrine of our Lord's Divinity,-men, in short, who will fearlessly contend for the whole "faith which was once delivered to the saints." Believe me, you have need to arouse yourselves from slumber. Let the example of England give you warning. During the slumbers of our fathers, many of the old chapels, designated Presbyterian, have fallen into the hands of Unitarians.

In a pamphlet lately published, it appears, that of the 206 Unitarian Chapels which exist in England, not fewer than 170 were originally of Orthodox foundation. This exhibits a lamentable declension in principle, and brings a very grave charge against the Ministers and people of former days, for want of consistent zeal in defending the

principles of the Presbyterian Church, and the doctrines of the Reformation. This much, however, I am happy to be able to state, that, of late years, an almost simultaneous awakening has taken place both in the South and North of this kingdom, among Orthodox Presbyterians. It throws, however, considerable damp on our ardour, when I tell you, that amongst the 60 Orthodox Presbyterian congregations in England, only some five or six Presbyteries have been formed, and only two of the Presbyteries have as yet united in the capacity of a Synod. I trust, however, that we may confidently anticipate such an increase of zeal, as will efficiently unite the scattered elements of our Presbyterianism into one co-operative movement; and that Provincial Synods, or even a General Assembly, may yet give consistency and vigour to our operations. CUMBERLAND, 17th Feb. 1830,

R. E.

We

[We are thankful to our Correspondent for the foregoing observations. We do wish to know more of our English brethren, for the little that we know has left upon our minds a most favourable impression. We have now before us several productions that reflect much credit upon their Authors. We shall, for the present, barely glance at a few. "The CLAIMS OF SCOTSMEN abroad, &c."] "by the Rev. W. Rintoul, A. M. Maryport, is one of the best statistical works we have seen on matters of religion. We recommend it, earnestly, to every Scotsman who loves the land of his fathers. We recommend it to every Christian who knows the blessings of Gospel ordinances, and estimates the value of immortal souls. have also before us, "The Pastoral Letter of the North-West Presbytery," for 1825. An address, characterized by sound sense, piety, and zeal, and to us doubly dear, because redolent of the "olden time." We have likewise "A CIRCULAR to Presbyteries and Presbyterian Ministers," which prepared the way for the formation of one Synod, and, we trust, will be the seed of others. We have also a Synodical Sermon, entitled, "The lawfulness of Councils in the Christian Church," by the Rev. W. Fairlie, Whitehaven, delivered at the first meeting of the Synod, in 1826. The text is judiciously taken from Acts xv. 6. "The Apostles and Elders came together to consider of this matter." It is the production of a sound mind, and forms a judicious exposition of Presbyterian principles. We judge our brethren in England not so much by the extent of the documents we have enumerated, as by the spirit they breathe. It is a spirit of good. Yet we say to them, as a body, or rather as scattered members of a body, "one thing ye lack," the spirit of aggregation-of union-of co-operation. Ye have begun happily. Some Presbyteries are. formed-one Synod has been organized. Go forward, then! Very mechanics can teach us the advantages of union; and, in the affairs of common life, all men acknowledge the wisdom of a co-operative system. The religious societies of Europe owe their energy, and under God, their success to its adoption. The Church of Scotland owes her liberation from bondage to the

indissoluble coherence of her members. United, they formed a phalanx which nothing could penetrate; separated, they recombined as by the influence of a spiritual attraction; and after many vicissitudes of good and evil days, they continue to present a simplicity of organization, yet an energy, and an effectiveness, to which, under Providence, Scotland owes her attainments in literature, her progress in arts, and all the multitude of her civil and religious blessings. We are happy to learn, that the SYNOD OF THE PRESBYTERIAN CHURCH in communion with the Church of Scotland, meets at NEWCASTLE-ON-TYNE, upon the third Tuesday of July next, the Rev. W. Rintoul, A. M. Minister of the Scotch Church, Maryport, Moderator. We trust, the Orthodox Presbyterian Churches in England and Ireland, may soon so far coalesce, as mutually to send Correspondents to their annual meetings. When Churches differ about foundations, division is most desirable; but when they agree about those foundations, we see not what should keep them separate. Between us and our Orthodox brethren, in England, there is no point of difference; and the nearer, therefore, we can come, in the work of Christian union and co-operation, the more effectually must the cause of our common Christianity be promoted.-Edit.]

DEITY OF CHRIST.

TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN. SIR, WHEN your publication commenced, I became a subscriber, expecting both pleasure and edification from the discussion of the highly important points of faith, which have led to a separation in the Synod of Ulster; namely, the Supreme Deity of Christ, together with his vicarious (that is, real, and not figurative) atonement which necessarily depends upon, and must ever accompany the doctrine of "God manifest in the flesh." I trust you will proceed calmly and dispassionately to investigate and illustrate these and their kindred subjects, and that you will continue to keep studiously clear of that personal invective and abuse, which appear to be the order of the day. Such things may serve to amuse the infidel, but must grieve the Christian. And surely it will be admitted, that violence is by no means necessary to argument, nor personalities to controversy. I trust the all important doctrines before alluded to, may be introduced and discussed with that Christian spirit, which ever sheds a lustre around the disputant. For, let a man but reason calmly, and although we may not be convinced by his arguments, we are yet compelled to admire that courtesy of manner, which alone can confer true dignity upon the divine, the scholar, or the gentleman. It is in this spirit of courtesy that I now propose entering upon that momentous subject, Christ's Supreme Deity;

one in which every individual of all parties, has suco deep and overwhelming interest. I beg leave, then, to propose to Anti-Trinitarian Ministers or Laymen, one question, viz.: If the following passages of Scripture, taken in connexion, do not prove the Scripture Deity of Jesus Christ, then what is their meaning? Isaiah, vi. 1, 2, 3, 4, 5, inclusive, "In the year that King Uzziah died, I saw also the LORD sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the Seraphims; each one had six wings, with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And cried unto another, and said: Holy, holy, holy, is the Lord of Hosts; the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the whole house was filled with smoke. Then said I, wo is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the LORD of hosts." Compare the above with John xii. 37, 38, 39, 40, 41, inclusive, "But though he had done so many miracles before them, yet they believed not on him: that the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom is the arm of the Lord revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him." I shall look, to all whom it may concern, for a solution of this question, according to the Arian, or any other Anti-Orthodox hypothesis. And, as the Arians have continued to assure us, that they are ready, both to avow and defend their religious opinions, they have now a fair opportunity of performing their promise to the Presbyterian population of Ireland.

BELFAST, 16th March, 1830.

I am, Sir,

yours,

AN ORTHODOX LAYMAN.*

* We shall be glad to hear from "An Orthodox Layman" in future. We cordially subscribe to his ideas of the proper spirit of discussion; and we trust we shall continue to follow his suggestions.-Edit:

212

SCRIPTURE DIFFICULTIES ILLUSTRATED.

1 Cor. xv. 24.

No. I.

THE difficulties of Scripture have sometimes been adduced as an argument against their divine authority. To us they rather afford an evidence that the Bible is indeed from God. In drawing such a conclusion we reason thus:-The works of nature exhibit many difficulties which philosophy has never been able to resolve. But no sound philosopher will therefore conclude, that the difficulties in nature disprove the divine origin of nature. He rather concludes, that, as nature is so wonderful, the God that formed all things must be likewise wonderful. Now, when we find difficulties in the Bible, we only find in it what we find in the works of nature. We can, therefore, draw no other conclusion from the difficulties of the Bible, than that which we draw from the difficulties of nature. In fact, were the Bible void of difficulties, this very circumstance would go for to prove that it could not be the work of God. For, as in the various works of the same Master, be he painter, or sculptor, or poet, or mechanist, we perceive a certain similarity; so, comparing heavenly things with earthly things, we must expect a certain similarity amongst the various departments of the works of God. In the difficulties of Scripture we are, then, merely presented with those features of similarity which mark the production of the same hand that formed the difficulties of the works of nature. Now, the true student of nature will not consider his difficulties as an excuse for indolence, or a barrier to research. They will rather excite him to more ardent activity, and more patient investigation. So the difficulties of Scripture should not be considered as reasons for neglect of study, or as temptations to despair. They should rather impel us to more fervent prayer for the spirit of truth,-to more diligent study of the word of life, and to more earnest longing for that state where we shall no longer see through a glass darkly, and no longer know in part, but see face to face, and know as we are known.

We commence our investigation of Scripture difficulties with a passage acknowledged upon all hands to be abstruse; one supposed by some the very strong hold of Arianism; and an insuperable obstacle to the Supreme Deity of Christ.