in that country. Enjoying the parish churches, comfortable emoluments, and the free exercise of their peculiar faith and discipline, the Scotch were too wise to quarrel with the king because he had not subscribed the Covenant, and too prudent to risk the loss of the recognized and practical ascendancy of Presbyterianism, by absurdly attempting the extirpation of Prelacy in Scotland, which William had sworn to maintain in England. Almost all the ministers, therefore, and the great body of the people quietly entered the parish churches: although a few honest preachers and some of the laity still stood aloof from a church which they warmly denounced as Erastian, because it had been established by the authority of rulers who did not recognize the perpetual obligation of the national covenants. At the head of this strict and honest party was the Rev. John M'Millan of Balmaghie, in the shire of Galloway, who enjoyed great reputation for his worth and talents, at the close of the seventeenth and commencement of the eighteenth century His son John soon became an able co-adjutor, and laboured chiefly in Stirling and the neighbouring districts; but he, and other ministers also, occasionally visited Ireland up to the year 1760, and kept alive the spirit which David Houston had awakened. The Covenanting Societies of Scotland gradually assumed the stability of congregations; and John M'Millan, grandson of him of Balmaghie, became their Professor of Divinity. In the years 1805-6, I often heard him preach in his little Kirk, at the Calton, Glasgow. He was then very old; but still an able, clearheaded man, and exceedingly eloquent in his own peculiar style. The first << Testimony" of the Scotch Covenanters as a distinct Church was adopted in the year 1761; and shortly afterwards, perhaps in the same year, a Mr. Cuthbertson from Scotland was ordained by Scotch ministers, at Vow, near Rasharkin, in the county of Antrim. The second minister was the Rev. Mathew Linn, a native of Larne, who was ordained in the year 1769. He resided in the vicinity of Newtonlimavady, and extended his labours through the county of Derry, and parts of Antrim and Donegall. The next regular minister was James Martin, settled at Kells-Water, near Ballymena, where a respectable Covenanting congregation still exists. In the year 1773, the Rev. Wm. Stavely, from the neighbourhood of Ballymena, who had been educated in Scotland, was ordained by two Scotch ministers at Conlig, near Bangor. The field of his labours extended from Donaghadee in Down, to Ballybay in the county of Monaghan. His zeal was untiring, his abilities were great; and his exertions laid the foundation of several congregations still in connexion with the Covenanting church. He finally settled at Kilraughts, (I believe,) and died in the year 1824, full of years and piety, and justly valued for his Christian sincerity and moral worth, by men of all denominations. His son, the Rev. John Stavely, is still the respectable minister of Ballymoney, where the seed sown by David Houston was never entirely destroyed. The first Covenanting Presbytery was established in the year 1784; and their highest church Judicatory assumed, early in this century, the name of "The Reformed Presbyterian Synod of Ireland.' A few years since, after many warm debates, a disruption of this Body took place, on a question of discipline and the interpretation of certain principles of the early church; and there are now two Synods-the elder comprising about twenty-five congregations, and the younger about eight or ten. In my mind, the smaller body had the advantage, in giving a more liberal construction to certain rigorous principles adopted in exciting times, with regard to the power of the civil magistrate in religious concerns, and the penalties attachable to religious error. At the head of this body, stands the Rev. Dr. Paul, of Carrickfergus—a man of vigorous intellect, considerable erudition, stern doctrinal views, unbending integrity, and a truly tolerant spirit. In his conflicts with the majority of the old Synod, Dr. Paul was ably supported by Dr. Henry, of Newtonards, Dr. Alexander, of Belfast, and my much esteemed fellow-student of former years, Dr. Clarke Houston, of Cullybacky. In the older Synod also, there are many very able and respectable ministers; and I am bound to say of both parties, although their congregations are neither numerous nor affluent, that they stand at the head of the Irish Presbyterians in a proper understanding and due appreciation of their peculiar principles; whilst, in moral worth, they are unsurpassed by the members of any church in these lands. 1 rejoice in this opportunity of bearing my humble testimony, to the Christian respectability of the sternest Calvinists in the world; for, although some of their ministers have assailed myself, and all of them bear a deadly hostility to my doctrinal opinions, I sincerely honour them for acting up to their own honest convictions, in the midst of many discouragements, and at the cost of great pecuniary sacrifices. Their liberality in supporting their pastors, and their zeal in sustaining their cause, put to shame the niggardliness and lukewarmness of our wealthy, numerous, and patronized Presbyterian churches. (To be continued.) THOUGHTS BURYING SUGGESTED IN RAMOAN GROUND. Who asks for nobler grave than this, when life's brief day is past, For me, it is enough, if here, when summer mornings shine, For me, it is enough, if here, I lay my weary head- Fond heart, when all thy busy hopes are laid in silence here, * Fairhead. G. H. INTELLIGENCE. BOSTON RELIGIOUS ANNI- THE BOOK AND PAMPHLET SOCIETY Held its Anniversary Meeting on Sunday come, when preaching could be dispens ed with. The pulpit would always be necessary to make known-truths felt, to give, through the power of eloquence, expression to personal convictions and the feelings of the heart. He described what advantage the living voice had in certain respects over the printed page. There was no competition then between the pulpit and the press; but a division of labour; each having its own work. He then dwelt upon the necessity for the wide-spread circulation of books by our denomination. There never was a time when careful and discriminating statements of the evidences and simple doctrines of Christianity were more necessary. This was proved by the infidel and licentious tendency of the cheap litera ture of the day. He thought also that the strong action, at this time, of the spirit of philanthropy-running into ultraisms, was another reason, for recalling attention to the fundamental truths of the gospel. Here the preacher, with much force, pointed out the connexion between liberal Christians and the radicalism of the times. It had grown up with us-a necessary part of the contest for liberty. It was for us to Christianize the somewhat rampant spirit of humanity. The charge that our views are only negativewas next met and the originality, depth and positiveness of the great truths of pure Christianity, ably set forth. Mr. B. spoke of the fitness of our opinions for dissemination, through a religious literature, because they were calm appeals to the reason, and need not be stated, could not be, in technical language. He urged the duty of laymen to engage in the preparation and spread of works, containing liberal opinions in a distinctly religious form. Monday 24th. THE MASSACHUSETTS BIBLE SOCIETY Met at the Winter-street Church, at 4 P. M. Selections from the scriptures were read by Dr. Sharp of Boston." Rev. Dr. Pierce, of Brookline, President at the opening of the meeting said: Through the smiles of a kind Providence, we are spared, my friends, to hallow by appropriate exercises this 38th Anniversary of the Bible Society of Massachusetts. As usual on such anniversaries we are called to sing both of mercy and of judgment. It is cause of devout thankfulness that of the 23 Executive officers of this society, not a death has occurred the past year. Two, however, of the 107 original subscribers to this society have since our last public meeting been summoned hence: Henry Chapman, Esq. whose zeal in the cause of humanity has been duly celebrated, and the Hon. Judge Davis, a name equally dear to virtue, to literature, to the legal profession, and to the best interests of his country. Let us, my friends, not remit our exertions in the dissemination of the Holy scriptures, till the whole family shall have the means of reading in their own "tongues the wonderful words of God;" and thus agreeably to the obvious import of prophecy," the earth shall be full of the knowledge of the Lord." Dr. Parkman read the Annual Report -a very interesting document, which we understand is to be printed. After the Report, Rev. E. B. Hall, of Providence, R. I. rose and said: The Report concludes with a subject, which is also pressed upon us by the circumstances in which we meet this year, and which lead me to offer the following resolution. Resolved, That we value and would circulate the Bible for its influence in the cause of PEACE. This is not the place to discuss the subject of Peace; but it is the place and the time to speak of the relation of the Bible to the subject, and our sense of its value and influence in that relation. And here it becomes us, first of all, to make a confession. The Bible has not had that influence on the cause of peace that we should have expected. It has not on any cause. This therefore is no objection. To question its design or spirit on this account, would be to doubt its character and purpose in regard to purity, charity, liberty, piety and even common honesty and veracity; which, indeed, in the high and large scripture sense, are not common. On no virtue, on no cause, has the Bible exerted the influence we might have expected. Why? Is there a man here or any where, will ascribe the defect to the Bible itself-to any thing it contains, or any thing it wants? No. Every one knows that the cause is in the heart of man. Define it as we may, in the origin or degree, we do know there is that in the heart, which sets itself against the best influences of religion. The Bible would turn us from all evil. And not least from the evil of war. Of this in itself I am not to speak. Of the present war, I cannot speak, if I would. I have no language, in which to express my sense of the needlessness, the folly, the cruelty, the dark iniquity of this war. And now, sir, meeting as we do in the opening of our sacred week, and as a Bible Society, it is a clear duty to enter, first, our serious protest against war, and then to declare our sense of the value and influence of the Bible in this relation. Need I prove that relation, or its importance? As soon should I think of proving that the God of the Bible is a God of righteousness and love, or that Jesus Christ is the friend of men. Parts of the Bible, I know, are sometimes supposed to be not favourable to peace; and strange to say, some Christians stumble at this, and hesitate, in their testimony and efforts against war! I go not into the question. But I do go, and hope this society always will go against the inference sometimes drawn. For be the fact, or our view of it what it may, one thing is perfectly clear and indisputable-that there is no sanction now for war, and not the shadow of pretence or apology for any one, under the Christian dispensation, to withhold his voice or effort in regard to this monstrous iniquity. The oldest word would seem to be enough.It can never be an easy task, to reconcile with the work and duty of the soldier, such commandments as these: "Thou shalt have no other God before me :Remember the Sabhath day to keep it holy Thou shalt not steal: Thou shalt not kill." Oh, it is worse than absurd, with such precepts, and then with the whole spirit and letter of the Gospel, to go forth to battle, or offer for it the slightest excuse, or withhold the loud testimony against it. It is infidel, to doubt, that the posession and diffusion of the word of God will work for peace. If it is the end of God, it is the power of God for good and not evil. As surely as the Christ whom it promises and gives, is the Son of God, the teacher of truth, the prince of peace, the light and Saviour of the world, so surely do we help to enlighten and save the world, and bring on the reign of truth and peace, when we give out this precious book, and scatter its leaves for the healing of the nations. The nations need it. Not one of them yet stands, or even allows it possible to stand, on the high ground of Christian law and love. Yet this is the ground we must take. We will take it.We speak for the Bible. The Bible is our charter for life and liberty; the supreme law, the only indisputable autho rity. On this we stand. By this we work. To this will we look, and direct all to look, for the light that all need, for the strength by which, and by which alone, we can do all things, and for the wisdom that cometh from above-first pure, then peaceable, and full of good fruits. Mr. Hall's resolution was seconded by Dr. Codman, of Dorchester. The Rev. Dr. Carruthers, of Portland Me., offered the following resolution : Resolved, That the adaptation of the Scriptures to the secular wants of men, as distinguished from those which are immediately religious, presents one of the strongest incentives for its extensive circulation. Mr. Carruthers said the measure of advantage which we derive from the Bi ble, should be the measure to indicate the disadvantages which those labour under who are destitute of this precious book. We are also dependent on the influence of the word of God. Even those who have never perused the Scriptures, are benefitted by them, for they live under laws and institutions founded on Bible principles. In conclusion, Mr. Carruthers inquired "if we abstract from our code of laws, and from our institutions of benevolence, those founded upon the Bible, what would be left?" The Hon. Samuel Greenleaf, Profes sor of Law at Harvard University, seconded the resolution. In reply to the inquiry of the Rev. Mr. Carruthers, be observed that he could not say what would be left, but he could say that in the course of his professional studies, he had found that there was but a mere residium of emptiness in those nations who had never received the Bible. The earliest codes of Hindostan, and other heathen nations of the East, are glaringly defective in the elements of happiness. In criminal matters, they look at the act itself, and not at the intention. instance: whoever has been the immediate instrument of the death of another must die, no matter if the death was the result of the purest accident. For Among all the Pagan nations, the law of love is nowhere enjoined.-Their legislation is founded entirely on self. They have no hospitals nor other charitable institutions. He had recently read in a Bombay paper, a pressing call by a wealthy Hindoo merchant to the Hindoos, begging of them to come forward with their rupees and assist in founding a charitable institution, in order that it might no longer be a source of argument against their religion, that no charities or charitable institutions are enjoined. The heathen can yet hardly realize the benevolence inculcated by the Bible, which can induce missionaries to go thousands of miles from their own country, and endure every hardship, without wish or desire to obtain riches. The condition of women is much lower among those who are destitute of laws founded on the Bible, than in Christian countries. In Hindostan, the digging up of a vegetable not wanted for immediate use, the killing of a cow, and the murder of a woman, are all crimes in the third degree, and are visited with a like punishment. Neither does the law of the Gentoo recognize domestic happi |