If it signify our influence with the Government of the Country, experience proves that Government have ever looked upon Arian and Orthodox with equal eye. Nor has the separation of the Secession Church from the Synod weakened the "Presbyterian interest" in the eyes of Government, but rather seems to have given it an additional importance. But I hope this cannot be what is meant by the "Presbyterian interest ;" and if it be not, I know of no other "interest" a Church can have at heart, but the interest of Christ in the salvation of sinners. That separation would strengthen this "interest," I think must be obvious to every observer. Between Arian and Orthodox, there is really no communion. Engaged in the same yoke, we are wasting our strength by pulling in opposite directions. But not only is communion dissolved between those opposing parties, but is it not nearly, in effect, dissolved between the Orthodox themselves? Our minds are so occupied, our time is so wasted, in fruitless and endless debates, that the real interests of vital religion are neglected, and the real purposes of a religious meeting entirely overlooked or defeated.

"Behold, (says the Divine Word,) how good and how pleasant it is for brethren to dwell together in unity." Behold, says our melancholy experience, how unprofitable and unhappy it is to dwell together in disagreement. I shall relate an instance of the ill effects of our "disunited union," and exhibit them in the unhappy misrepresentations consequent upon our divisions.

Mr. Montgomery has written, and his friends have published to the world, that Mr. Cooke said, at Strabane," that he is only to love those of his own creed; and view those who differ from him as he would regard robbers." Since misrepresentations were first made, the instance before us has never been surpassed.Such a sentiment never rose in Mr. Cooke's mind-was never uttered by his lips. Well might Mr. M. call it the product of passion," and not the dictate of " the spirit of truth." But to whatever origin it is to be ascribed, the good or the evil is not mine. To Mr. M. it owes its existence, and he may bestow it as he pleases. The real statement is as follows:-In answer to the argument for continued union between Arians, Socinians, and Orthodox, in this Synod, which was drawn from the text "love as brethren," I observed, that in order to feel the love referred to in the text, it was necessary, first, to be "brethren;" partakers of the same faith, and hope, and promises. Perfect Christian love, I observed, was distinguished by divines, and correctly distinguished, as containing the "love of complacency" with which, I

conceived, those who were truly "brethren" in Christ were alone able to contemplate one another. I then added, that while the Arian looked upon the Trinitarian as an idolater, it was impossible he could regard his imaginary idolatry with "complacency," or, consequently, his person with the "love of complacency." And that, on the other hand, while the Orthodox viewed the Ariau as attempting to rob his Lord of his essential glory, he could not look upon the alleged robbery with "complacency," or recard his person with the love of complacency." But, at the same time, I stated that the opposing parties, or any other opposing parties, did not, therefore, cease to love one another; but their love was a love of mere "benevolence," without the possibility of that "complacency" essential to perfect Christian love. I repeat the distinction; I regard it as a solemn truth; and the various occurrences of this Synod are so many practical commentaries upon the correctness of the observation. How unlike it is to the misconception, or misrepresentation of Mr. M., I leave this Synod to determine. The object, then, Sir, of my contemnplated motion—a motion already approved by no inconsiderable portion of this house-is, to attempt a remedy for the evils that are found to exist in the constituency of this body.

The principal evil I conceive to consist in unnatural and uncoalescing admixture of our doctrines. We have professed Arianism-we have somethieg that is not Arianisın, so its professors say, yet is not Orthodoxy. We have also once or twice heard doctrines called Socinian uttered in our assemblies. But while I consider this as the chief, I am far from viewing it as the sole, evil for which we are bound to attempt a remedy. The state of our eldership calls loudly for reformation. As matters at present stand, one-half of a Presbytery is formed without any practical consultation of the other. I mean, the elders are elected and appointed without the knowledge of the Presbytery which is to receive them. Then, of our eldership there is required no profession of faith, though they constitute one-half of all our Church courts. Nor are our elders required to discharge the duties of visiting the sick, of praying with them as required, James v. 14; nor is it generally expected they should be men of prayer in their own families; but a mere possession of worldly respectability in rank, is all that is looked upon as qualification for their high and accountable office. This is a state of things that cannot contiue. Then, Sir, that our visitation Presbyteries are sadly deficient is what we all know, and many of us lament. A motion of reform will naturally be extended to this subject. Nor can I

forbear to mention one other topic. I mean the making money to be a means of obtaining an appointment in the Church. We reprobate the idea of the crime called Simony. We rejoice in our freedom from the power called Patronage. We say that Christ's kingdom is not of this world.-And, after all these things, we say, A man who pays one pound per annum in our Churches is equal to three men, each of whom pay six and eight pence per annum-and, that his vote shall equal the other three.

There are other evils to which I might now refer; but the length of time I have already occupied, and the lateness of the hour at which I now speak, are more than sufficient excuse for my omiting to speak of more.

For a perfect Church I look not, till the Lord shall come with his saints; but for a more perfect one than this Synod at present exhibits, I think, without much presumption, we may reasonably hope. I know there is a wonderfully sensitive apprehension when we talk of reforming the Church; and, it is not a little remarkable, that this sensibility is most apparent in those very persons who are so anxious to reform the errors of the State. Let us contemplate the State chariot as it passes along, and they pronounce it at once so crazy a vehicle, that it will scarce bear the load of majesty to the street's end. So they seize the reins of the proud steeds that draw it; and, after scarcely a moment of stop or examination, they pronounce for its total dissolution and complete rebuilding. So they commence "political blacksmiths :" and they take out the springs, and knock of the circlet of the wheels, and every bolt and screw must ring to their hammer and anvil. And then they become "political joiners," and they take asunder the wood-work of "ancient oak,” and they substitute some modern exotic, which is wondrously to lighten the body of the machine. And after this, they become "political painters and varnishers," and the whole affair is so bedizened with fantastical devices, that it is impossible to recognise the ancient ponderous and sturdy vehicle, which bore along the "majesty of Britain," through ages of warfare to ages of glory.

But show to those self-same artificers the chariot of the Church; and though it creaks in every joint, and totters in every spring, and threatens at every revolution of the wheel to separate into a thousand fragments-and though it presents an aspect so weather-beaten and forlorn, that Poverty herself might almost be ashamed to be the driver-yet oh! beware of touching the vene rable ruin! They will repair the crazy wheels, by merely dipping them in water, they assist the broken springs by combining with

them a piece of timber-they will fray the shattered pole with ail manner of ropes and bandages-and they will eke out the tattered harness with every variety of "shreads and patches," until the motley combination shall become to the Presbyterian people, as the ship Argos to the Greeks, a subject of argument as to its identity with the Church that existed in the days of our fathers.

To me, Sir, it is astonishing, that the very same men who are so clear-sighted to discern, and so ready to reform our political institutions, are so blind to the imperious necessity of searching out and reforming the errors and evils of our religious institutions. But this apathy will yet be roused into action, and men will yet acknowledge it as a universal maxim, "that in all the affairs of men, whether temporal or religious, a well regulated reformation of errors and abuses, is the wisest plan to ensure a permanence to institutions, and happiness to the people."

I have been surprised, Sir, to hear, from several members of this house, that by inquiries into religious opinions, or any contemplated division, "we injure the respectability of the Synod of Ulster." I cannot tell, Sir, what estimate these persons form of respectability, or by what standard they ascertain the present quantum to which we are justly entitled. I shall, therefore, beg to lay before you my humble idea of the nature of clerical "respectability."

A minister, to be respectable, must be open in declaring all his religious opinions. Concealment and equivocation are the most disreputable marks of the clerical character. The real "respectability," therefore, of the Synod, is consulted in my intended motion; for one object would be to elicit and exhibit the real religious sentiments of our members.

Another ingredient of respectability, I take to be consistency of character. But, so long as we remain in our present condition, it is totally impossible for us to appear consistent. If the Arian submit to have his system reproached before his eyes, he cannot be consistent. And, so long as the Trinitarian continues to license and ordain Arians, he cannot be consistent. My contemplated motion will then seek to advance the respectability of this Synod, inasmuch as it will seek to restore the long lost consistency of our public character.

Another ingredient of respectability seems to be "decision of character." A respectable minister, in whatever station he is placed by Providence, must be a decided man. A minister of an other character may be learned, and rich, and eloquent, and much a favourite-but while, like the air-fed Camelion, he takes all his VOL. VI. 4

colour from the objects around him, and appears green, yellow, or grey, according to the object that he rests upon; he is a most miserable specimen of clerical defection: the mere creature of the circumstances by which he is surrounded. A respectable minister, Sir, like some of the bright gems, should give, not take his colour. His character should not be moulded by the objects that surround him, but he should endeavour to transfer his own moral image to the souls committed to his instruction. I would have him a man untaught in that school which whispers to a young minister, "do not be in a hurry to declare your religious sentiments; time enough when you have got a congregation, and learned the opinions that will please your people." I would not have a man offensively intrusive, but gentle, yet decided in his principles and instructions. Without these qualities, neither minister nor Synod can ever be truly respectable; and to cherish, under the divine blessing, such a decision of character, is one great object of the motion which I now wish to enter upon your books.

Let me quote two passages of Scripture, for the meditation of my brethren, and I shall relieve your patience by concluding this address. The first is a prophecy of the coming glory of the Church, indicative of her uniformity of opinion, testimony, and worship-Isa. lii. 8. "Thy watchmen shall lift up the voice; with the voice together shall they sing for they shall see eye to eye, when the Lord shall bring again Zion." The vision and the harmony are not yet ours. May the Lord hasten the time when they shall be fully realized!

The other portion I shall repeat in reference to the many exhortations we have received to study concord and peace. Many objects are to be sacrificed for peace; but peace, as well as gold, may be bought too dear. Therefore, when we look for peace, labour for peace, pray for peace; let us remember the words of the Prophet, according to the marginal reading-Jeremiah xiv. 13. "I will give you PEACE AND TRUTH in this place." In the promise of God they are united blessings; and he will not bestow the one till we take it in conjunction with the other.

Miscellaneous.

BISHOP OF LONDON.

The "enthronization" of Dr. Bloomfield as bishop of the Diocess of London, took place on the 16th of January last. We notice such matters, not because these ceremonies are of any intrinsic