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published the following account in The Philadelphia Church Register:-

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My recollection is sufficiently distinct to enable me to say, that in the course of the conversation which I had with Rammohun Roy, he declared, as his settled conviction, that if the Old and New Testaments were separate, and certain objectionable parts of the latter stricken out, Christ Jesus would be preferable to Mahometanism; and upon a gentleman present remarking, that that gave it very small credit indeed, he repeated the observation, accompanied with the remark, that many of the actions ascribed to David and Abraham, were, to say the least, quite as objecti onable as those of Mahomet? and even went so far as to express his belief, that there was quite as good reason for believing in the divine origin of the absurd system of the Prophet,' as for that of our Saviour, either resting chiefly on the ipse dixit of its founder. His attachment to Christianity cannot be better illustrated than by the fact of his having put into the hands of an inquirer into the truths of the Gospel, a copy of Paine's Age of Reason and so far from being in that disposition, so requisite in a Christian, which would lead him to acknowledge Christ before men, he carefully abstains from every thing which would jeopard his character as a Heathen; and is looked upon, by his Heathen neighbours, as an advocate of that pure system of Theism, which is to be found in the "Vedaunt,' one of their most ancient books."

The following is from a Calcutta paper of August 23, 1828, and is, we believe, the latest intelligenee which has been received in this country relating to the subjects of which it treats :

“UNITARIANISM AND DEISM.—Those who, like ourselves, are orthodox in the faith, and pray fervently for deliverance from all manner of heresy and schism, will not regret to hear, that the attempts to propagate the doctrines of Unitarianism, through a society or committee,. lately organized at this presidency, are not likely to prove successful. We understand the operations of this Society are at a stand-still, from the want of zeal in its members, and the consequent hopelessness of the cause. It is added, that some of the most distinguished native gentlemen who had joined its ranks, if they deserve not a higher reputation as its founders, have received a new light,' and from Unitarianism very naturally slid into pure Deism, and erected a chapel or temple, or by whatever name it may be known, where the Veds have taken the place of the Scriptures. A friend, to whom we are generally indebted for information of what is going on in the religious world, tells us, that at this chapel, which was opened only a few days ago, the service commences with the singing of a hymn, after which a prayer is offered up. Some doctrinal part of the Ved is then read; after which follows another hymn. Then comes the sermon, from a text selected from the Veds; the officiating Minister lecturing from a separate room, that the Veds may not be desecrated by being in the same apartment with the profamum vulgus of hearers. It is not without considerable regret that we understand, that a well-known Hindoo gentleman, (Rammohun Roy) is at the head of this new sect."

On these extracts, I confess I almost fear to trust myself in any comment. I felt some reluctance in asking you to

print them; and, perhaps, many of your readers will think they should never have been exposed to public gaze through your pages. But they so impressed my mind, that I could not restrain the desire to publish them, as a warning to the people who may be in danger of being drawn aside by those who have applauded them. Dr. Drummond has eulogised a man-nay, has dedicated his work to him in terms of the most fulsome flattery, who retains his caste as a Heathen-who bas instituted a society in which the sacred books of the Heathen are read rather than the Scriptures of the Old and New Testamentswho recommended to an inquirer after truth, Paine's Age of Reason-and who has drawn a contrast between Christianity and Mahomedanism, favourable to the latter. He has applauded a people whose religious system makes the ever blessed Son of God to be a mere man, a sinful man, an imposter, a cunning politician. If these be the halle. lujahs of Unitarianism sung in Switzerland and the East, I think Dr. Drummond should have paused before he joined them. He surely cannot have sung with the spirit and understanding; for, although he has no doubt gone far in the road of error, I cannot believe he has yet gone so far in the path of infidelity. Perhaps he wanted to make a flourish on that part of his subject to suit the remainder of his boasting pamphlet, and presuming on his reader's ignorance of the state of religion in Switzerland and the East; or, it may be, not fully aware of it himself, be thoughtlessly dashed his pen through what I cannot but call these awful sentences. This is the best apology I can make for him, yet it is a bad one. I hope he will yet retract what he has written. And, in the mean time, wishing you success in your work,

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90

ON THE DOCTRINAL PRINCIPLES HELD BY THE FOUNDERS OF THE PRESBYTERIAN CHURCH IN IRELAND.

No. II.

In a former number (pages 23-33) we laid before our readers the doctrinal sentiments of the men by whose fidelity and diligence Presbyterianism was first introduced into this kingdom. We satisfactorily proved that they were truly Orthodox in their principles, and indefatigable in preaching Christ Jesus as "God manifest in the flesh," and him crucified, as the Lamb of God that taketh away the sin of the world." That first portion of our inquiry into their opinions, we concluded with the following statement :

"They were steadfast believers in the Deity of Christ, and the efficacy of his atonement; and their views of saving faith, of the covenant of redemption, and the doctrines of grace, were in exact accordance with those laid down in the Westminster Confession of Faith. Such were the religious principles on which the foundation of the Presbyterian Church in Ireland was laid by these wise master-buildersJesus Christ himself being the chief corner-stone."

We shall now prosecute our inquiry a step farther, and show that the successors of these eminent men in the work of the ministry in Ireland, were of similar sentimentsequally attached to the doctrines of Orthodoxy-and equally zealous in proclaiming its saving and sanctifying truths.

The good seed, sown by the first planters of our church, was impeded in its growth by the most untoward and unpropitious events. The severities of the Prelates, and the persecutions of Strafford, the Lord Lieutenant, forced multitudes of the original Presbyterian settlers to abandon the country and flee to Scotland; while the greater part of those that remained fell victims to the unparalleled cruelties of the Roman Catholic party, in the rebellion of 1641. In the commencement of the year 1642, few traces of Protestantism were discoverable throughout the entire province. The country was desolated; the clergy had fled; the churches were ruined; religious worship was interrupted; and, except where the presence of an armed soldiery afforded protection, the handful of Protestants that still survived, were altogether destitute of divine ordinances.

Such was the wretched state of Ulster, when, in the month of April, 1642, a body of Scottish forces, by order, and in the pay of, the English Parliament, landed in Carrickfergus. Most of the ten regiments that composed this army were accompanied by Chaplains, who were members of the Scottish Church, in which Presbyterianism and Orthodoxy were once more established. They were, consequently, Orthodox in sentiment, and had signed the National Covenant, or Confession of Faith, which the General Assembly, in the year 1638, had ordained to he subscribed by all its members, and all who might afterwards join the communion of that church. These Ministers finding themselves in a country deprived of religious ordinances, and destitute of any form of ecclesiastical government, resolved to form themselves into a Presbytery; and, on this scriptural foundation, to commence the work of supplying the religious wants of the province. This plan they accordingly adopted at Carrickfergus, on Friday, the 10th of June, 1642. As this was the first regularly constituted Presbytery ever held in Ireland, and the parent meeting, whence, under the divine blessing, has sprung our present constitution as a church, a few particulars respecting it may not be unacceptable to our readers.

This first Presbytery was attended by five Ministers and four elders. The Ministers were the following:-Rev. Hugh Cunningham, Chaplain to Glencairn's regiment, and afterwards settled as Minister of Ray, in the County of Donegall; Rev. John Baird, Chaplain to Argyle's regiment, afterwards ordained in the Route, in the County of Antrim; Rev. Thomas Peebles, Chaplain to Eglintown's regiment, afterwards Minister of Dundonald, in the County of Down; Rev. James Simpson, Chaplain to Sinclair's regiment, who was also settled in this country, and another Minister. The Rev. Messrs. John Scott and John Aird, Minister of New battle, in Scotland, and some other Chaplains, whose names have not been recorded, afterwards attended. The Rev. John Livingston, of whom such frequent mention was made in our former paper, as Minister of Killinchy, and who was now settled at Stranraer, in Gallowayshire, was also present. Life, p. 36. The four Elders who attended the first meeting, were officers deputed from the four regiments, viz.:-Argyle's, Eglintown's, Glencairn's, and Hume's, who had then erected sessions or consistories of the regimental churches. Among these faithful and godly

men, we must not forget to record the name of James Wal bace, of Auchens, then captain in Argyle's regiment, who, during the three years he remained in his military capacity in Ireland, ceased not to co-operate with the Presbytery, to the utmost of his ability, in forwarding the work of God among the people. We may add that an interesting account of this brave officer, indefatigable elder, and sincere Christian, and of the surprising dangers and vicissitudes through which he passed, may be seen in the "Lives of Veitch and Bryson," edited by Dr. M'Crie; or more readily in the first volume of the "Scots Worthies," last edition, pages 422-31. This first meeting was opened, agreeably to previous appointment, by Mr. Baird, who preached from these appropriate words, in the latter part of the 51st Psalm: "Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem: then shalt thou be pleased with the sacrifices of righteousness." A moderator was appointed, and Mr. Peebles was elected permanent clerk; which office he continued to hold, through all the various changes of that day, till his death in the year 1670. Their first work was to appoint a fast, to be observed the following week, "wherein they were to sympathise with the case of the churches abroad in Germany and Bohemia-the present distraction of England, and hazard of God's work there at that time, through the difference beginning between the King and Parliament and the case of this poor land, who were as brands scarce plucked out of the fire, yet security and profanity remaining among many, both in.. country and army: and also that God should be cried unto to bless the country with a spiritual ministry, &c." They continued for several months to meet weekly. They received into communion, after due trials, two Presbyterian Ministers, who, having been military Chaplains, were the only Ministers who had remained in this part of the country during the horrors of the preceding rebellion. These were Rev. John Drysdale, Chaplain to Lord Claneboye's (Hamilton's) regiment; and Rev. James Baty, Chaplain to the Lord of Arde's (Montgomery's) regiment; the former of whom was soon after ordained, by the Presbytery, Minister of Portaferry; and the latter, of Ballywalter, in the County of Down. Various other Ministers, who had been induced, by the violence of persecution, to conform to prelacy, now confessed the sin of their defection, and were received by the Presbytery into the communion

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