controversial preachings, from a sense of duty, I presume: for, in his nature, and in private life, he was kindly and gentle. In the little, old parlour, where he sat for upwards of fifty years, I learned the rudiments of Latin from his Son-in-law: in the old vestry of his meeting-house, though not of his communion, I repeated every Saturday, for two years, "The Shorter Catechism, with the Scripture Proofs at large:" and even now, at the end of forty-seven years, I could, if I were a painter, draw the bodily likeness of the good old man, from my pleasurable and vivid recollection of him.

With the first Seceder, was imported into Ireland, all the impieties and indecencies which Robert Burns scourged out of Scotland by his "Holy Fair." At Mr. Patton's summer sacrament, several thousands usually congregated: the Meeting-House was choked up: two Ministers were preaching at opposite corners of the green: tents, for all kinds of refreshments, were erected on the sides of the neighbouring highway: and drunkenness and folly profaned the day of rest. Crowds of dissolute or thoughtless persons came from Belfast; and, over a wide circuit of country, "Lyle Fair," was considered a favourite place of amusement. Thank God, such scenes have passed away for ever; and we are now left to wonder, how men, really pious, could ever have permitted them, for the sake of excitement, to be exhibited in connexion with the most solemn Ordinance of the Gospel.

In looking back to those old times, and then turning to the present generation of men, I read a striking lesson of the vanity of hoping, by creeds and education, to bind up the human mind and to perpetuate our own religious opinions in our descendants. Some of Mr. Patton's sons had, I believe, no religion at all, and three of his grandsons are Unitarians. John Gibson, who married the daughter of Samuel Henderson, has, I admit, several sound Calvinistic descendants, who are also most amiable and excellent men and women. In proof of this, I need only name his great grand-children, Counsellor Gibson, who was for some time member of parliament for Belfast, and the entire family of my late most valued friend, John Barnett. But, one of his grandsons is an Elder in a Unitarian congregation-another, in whose farm is the site of Mr. Patton's ordination, proposed that I should preach upon the very spot: one great grandson is a Humanitarian minister, in England: and two others are influential members of an Arian congregation! How futile, then, is the attempt to fence in, to guard, and to

build up, the free-born and immortal mind of man! The very efforts which we make, often defeat our object; and thousands of instances could be named, where the rigorous inculcation of sectarian opinions has resulted in blank infidelity.

The Seceders, after the year 1746, extended with considerable rapidity—especially amongst the humbler classes of Presbyterians. Like most new sects, they were very zealous, and much addicted to "fishing in muddy water." The ministers of the General Synod of Ulster, were represented, I believe not unjustly, as "wolves in sheeps' clothing;" or, in other words, as Calvinistic professors, but Arminian believers. At every vacancy in a Synodical congregation, therefore, attempts were made, either intern or extern, and sometimes both, to create divisions, and thereby to form new societies. Thus did the Seceders gradually spread through the counties of Down, Antrim, Armagh, Monaghan, and Derry. Belfast and Lisburn which had been originally under the ministry of the late Mr. Patton, became distinct congregations-the meeting-house of the latter being erected at Hill-hall, about one mile from the town.

Whilst the Seceders, however, were thus making inroads upon the General Synod, a bone of contention was cast amongst themselves. This came from the land of their birth, and created no trifling bitterness amongst them, for more than fifty years. The strife originated thus. In the year 1745, a discussion arose in the Associate Presbytery of Scotland, then dignified with the name of the Associate Synod, as to the lawfulness of Seceders swearing a certain oath, known by the name of the Burgher or Burgess oath, required to be taken by all those who became candidates for freedom or office in the Royal Burghs of Scotland. The oath is the following: "I protest before God and your Lordships, that I profess and allow with my heart, the true religion presently professed within this realm, and authorized by the laws thereof. I shall abide thereat and defend the same till my life's end: renouncing the Roman Catholic Religion called Papistry." Now, this seems harmless enough-especially as the Established Religion was Presbyterianism, bound dowu by the Wesminster Confession; and, consequently, the identical religion of the Seceders themselves! But some scrupulous and lynx-eyed divines saw the cloven foot of Erastianism in this very simple affair; and endeavoured to obtain the passing of a law excluding from communion, all who either took the Burgess oath or approved of it. So violent was the contest, that the two parties having abused each other in the

Synod, and by numerous publications for two years, finally separated in great enmity, in the year 1747. The parties were nearly equal, and those who maintained the lawfulness of taking the oath, were called Burghers, and their opponents rejoiced in the euphonious name of Anti-burghers. But what had the Irish Seceders to do with this quarrel? There were no Royal Burghs in this fair island; and no oath, consequently, could be required. Divines, however, can easily perceive "a distinction without a difference;" and as the quail is said to be the most pugnacious of birds, so are the clergy the most pugnacious of men. The Irish Seceders, therefore, split into Burghers and Anti-burghers, in imitation of the parent church: even small congregations became divided; and the two Synods sometimes drew out in battle array, in the very same town!

"Strange, that such difference should be,
"Twixt tweedledum and tweedledee."

For a short time, this conflict afforded some repose to the General Synod; but in the end, both parties assailed the ancient foe and granted no respite. The late Rev. James Birch of Dromara, who was an excellent man, but rather a feeble preacher, invited, it is said, a popular Seceder to aid him in beating back Dr. Colville, of Dromore, and other heretics of his own Synod. The aid was cheerfully given; but, like the Saxons of old, who assisted the Britons to drive out the Picts and Scots, and then took possession of England on their own account, the popular ally seized upon a large wing of Mr. Birch's own congregation.

To speak gravely, however, much evil and heart-burning arose from the inroads of the Seceders. Many members of the General Synod began to fight them with their own weapons: preaching, too generally became controversial instead of practical: whilst many timid, and some time-serving men kept back the truth, in dread of popular odium. Yet, on the whole, in spite of these unfavorable circumstances, liberal principles continued to make some progress. In the year 1749, it appeared that several Formulas of Subscription were in use; or, in other words, that the Westminster Confession had been virtually laid aside. In fact, up to the year 1780, there was a dead calm in the General Synod, which, although not wholesome, was certainly preferable to the storm of bigotry and intolerance that had raged some fifty years before. There was a nominal orthodoxy amidst a real indifference to all doctrinal opin

inions, or a positive dislike to the recognized Standards of the Church. No progress could be made in such a condition of affairs: few or no congregations were erected: and, in many places, the old Societies were unable to maintain their ground.

(To be continued.)

NORTHERN SUNDAY-SCHOOL ASSOCIATION.

TO THE EDITOR OF THE IRISH UNITARIAN MAGAZINE.

DEAR SIR,-In your last number I find a notice of the Annual Meeting of the above Association. It is stated in your report, that on the occasion "the attendance was very respectable." There was a considerable number of the friends of Sunday-school Instruction present, but nothing like what there ought, and might have been. I was greatly grieved to find the attendance so thin. In a town in which there are three Unitarian Congregations, and more than twice that number of Unitarian Ministers; and nearly a dozen more, the most distant of which is within about an hour's drive, to have at the Annual Meeting of the only Society for the Religious Education of the Rising Generation, connected with the Body, some two or three ministers, and a handful of friends! Shame upon the Unitarians — both ministers and laity-of Belfast and neighbourhood. When will Unitarians throw off their apathy and "quit themselves like men"?

I am, faithfully yours,

A SUNDAY-SCHOOL TEACHER.

June 1st, 1847.

ON THE EDUCATION OF OUR YOUNG MEN FOR THE

MINISTRY.

As the meeting of the Association of Irish Non-Subscribers is approaching, I am anxious to direct the attention of the members of that respectable and influential Body to the important subject of the Education of their students for the Ministry. The saying has already become trite, that "the schoolmaster is abroad." The schoolmaster is abroad,—and it behoves every church that is concerned for its stability, to remember the maxim. I do not intend in this brief note to enter on the question of "the necessity of an educated ministry." I will, however, express my firm conviction, (which, I believe, is the opinion of the great majority if not of every member of the Non-Subscribing Association,) that unless we are careful to secure a well educated ministry, our body will fall from the high position it has so honourably occupied. It is a fact, that as a body, our laity stand foremost in the ranks of intelligence; and unless our ministers are able to lead the van, they will lose that influence which is indispensible to

usefulness in the sacred office. I do fear that our church does not pay sufficient attention to this important subject. On one occasion, no doubt, zeal waxed warm and strong, and a course of studies was prescribed for young men preparing for the ministry, with recommendation (if not instructions) to presbyteries to enforce same. One presbytery, distinguished for the attention it pays the young men under its care, did act on the new law; while the others paid little, if any, attention to it. Ought not this matter to be inquired into at the approaching meeting? If the course be regarded too extensive or injudiciously selected, let it be modified or altered to meet the views of the majority. Let a course be agreed on,—and let it be imperative on all the presbyteries connected with the Association to act upon it. Let every young man who comes forward as a candidate for the ministry be obliged to pass through all the examinations prescribed. Let him feel convinced that he can enter only by the one door. Let there be no exceptions. Then our young men will become in reality what they have been hitherto too often in name only-Students. They would put their shoulders to the wheel - and work. Then, we would no longer turn out half educated men as the people's instructors in concerns of the highest moment,―men than whom the mechanic in his workshop has read more— knows more-studied more; and, when we compare our ministers with those of our denomination in the sister island, how far below them do they sink! We have a few men among us in this country of whose attainments we may be proud; but, as a body, we are infinitely inferior to our English brethren in the amount and variety of our knowledge. But these hurried remarks are extending beyond the prescribed limits. I therefore conclude, by urging on the attention of the brethren of the three Non-Subscribing Bodies the importance of providing and strictly enforcing a systematic plan for the education of their young men.

Wilt thou not visit me?

Thy morning calls on me with cheering tone;
And every hill and tree

Lend but one voice, the voice of thee alone.

Come! for I need thy love,

More than the flower the dew, or grass the rain;
Come, like thy holy dove,

And let me in thy sight rejoice to live again.

Yes! thou wilt visit me;

Nor plant, nor tree thine eye delights so well,
As when, from sin set free,

Man's spirit comes with thine in peace to dwell.