Rattray, and heard commissioners. Members were heard, and after deliberation it was moved," that Mr Paterson's demission be accepted, and his pastoral relation to the congregation in Rattray be dissolved;" and the roll being called and votes marked, the motion was unanimously carried; likeas, the presbytery did loose Mr Paterson from his charge, and appointed the Rev. Mr Marshall to preach in Rattray on Sabbath first, and intimate this decision to the congregation, now declared vacant. The Rev. Mr Ramsay was appointed to dispensate the sacrament of our Lord's Supper in the congregation of Broughty Ferry, on the third Sabbath of August. Mr Drummond, student of the second year, was examined and recommended to the hall. The presbytery is to meet in Dundee on Tuesday after the fourth Sabbath of September. Mr J. B. Johnston having declined the call to Broughty Ferry, the presbytery laid it aside. The Rev. Andrew Thomson and James Peddie, Esq., W.S., Edinburgh, being present, the presbytery agreed in expressing their satisfaction at seeing them as members of a deputation of the Board for Liquidating Debt on Weak Congregations, and in thanking them for their valuable services in promoting the objects of the board.

Stirling and Falkirk.-This presbytery met at Stirling on the 30th of July. A petition by the congregation of Bathgate for a moderation was granted. The subject of pecuniary compensation to congregations injured by translations, which had been brought before the presbytery by two members of Dennyloanhead congregation, was taken up, and a committee, consisting of the ministers and presbytery elders of Dennyloanhead and Denny, was appointed to take into consideration the principle involved in the proposal, and to prepare some specific plan for remedying the evils complained of; this plan to be submitted to the presbytery at a future meeting. The same committee was directed to consider the best means of providing a general fund for defraying incidental expenses incurred on account of the business of the presbytery. Messrs Robert Robertson and Joseph Leckie were examined with a view to their entering on the study of theology; and Messrs Robert Brown, Thomas Henderson, John Kidd, and James Kirk, students of divinity, were examined on practical religion, when the presbytery agreed that all of them should be certified to the professors for admission to the Divinity Hall this session. Mr George Hunter having delivered all his trials for ordination, the presbytery appointed him to be ordained at Tillicoultry on the 20th of August, Mr M'Farlane to preach, and Mr Edmond to preside. The presbytery instructed the sessions in their bounds to attend to the resolution of Synod requiring them to consider and report on the proposal to employ a salaried agent for conducting the business of its missions; and agreed to comply with the request of the Rev. William Niven, the presbytery missionary, to be allowed to visit this country for a few months.

MONTHLY RETROSPECT.

Ireland. In consequence of the crowded state of our columns for a few months past, we have been obliged to omit noticing some rather interesting occurrences which were taking place, among others, a parliamentary discussion, about the middle of June, on a motion of Mr Ward for a committee of the whole house on the revenues of the Church of Ireland. We make no apology, however, for laying before our readers, even at this distance of time, some information on the subject; for almost all wellinformed men are of opinion that it is one of the first great interests with which the legislature must practically and decisively deal. Mr Ward's estimate of the revenues of the Irish Church for last year was L.552,753; Lord Elliot's L.432,023. Mr Ward contended that both were greatly within the truth, and presented items which made up a total of L.650,753. The real Episcopal population of Ireland (deducting the Methodists, who have 300 chapels of their own), is, by the census, 750,000. For the accommodation of this handful of gentry and their retainers, there are two archbishops, ten bishops, 2450 parishes, and 1422 beneficed clergymen,dividing amongst them about 18s. per head for every man, woman, child, and suckling, pertaining to their communion; while all the rest of the eight millions in Ireland, consisting chiefly of the poorer classes, besides being compelled, directly and indirectly, to support the Establishment for their wealthy and often insulting countrymen, provide (excepting in part the Presbyterians with their Regium Donum), religious instruction for themselves, the Papists at a cost of L.1,417,500 a year. Sir R. Peel opposed the motion, but admitted that he did not consider "the Act of Union as absolutely binding, under all circumstances and at all hazards,

though its spirit was not to be departed from without a strong necessity." Sir James Graham stated that the government were disposed to grant facilities for (private) Roman Catholic endowments, and to increase the vote for religious education in Ireland, but were determined to maintain entire the Irish Establishment. Lord J. Russell said that "besides the abuses of the Irish Church, there was still the argument that the whole state provision for religion was in the hands of one-tenth of the people. He would inquire whether the Protestant Church now answered the proper purposes of an establishment so completely that no change could fitly be made in it? His view of an Establishment was, that it should give the means of instruction to the people. As the state punished the people's offences, it was bound to teach them to avoid offending. For the diseases of the body the patient suffering pain would seek relief of his own accord; but the diseases of his immortal part being usually unfelt by him, the remedy was not spontaneously sought, and, consequently, those were the cases in which the state was especially bound to interpose for his preservation. Besides, where the religious teacher was dependent wholly on his congregation, he had an inducement to flatter their vices; and to that cause might be traced the guilty support which was given to slavery in the United States. Politically, too, it was inexpedient that the teachers of religion should have an interest to side with the people against the state. How important an object was it therefore to engage the Roman Catholic clergy on the side of the state, by some provision which should make them in some degree independent of their flocks! There were 217 parishes in Ireland without a single Protestant; and what duties connected with the state could the pastors of such parishes have to perform?” Mr Ward's motion was lost by a majority of 274 to 179. The discussion, therefore, led to no practical result; but it is of consequence that the opinions of leading statesmen, and, not least, of Lord J. Russell, should be distinctly understood on this momentous question. His influence must be great in any position, if it please Providence to spare him; and, should a change of ministry occur soon, he is likely to occupy the chief place in public affairs. He never conceals that he is disposed to endow the Papists. It will be observed, also, that the arguments he uses for doing so, are just those which have all along been used for Establishments in general, and if they are good in any case, they are doubtless good in this. The fact that they admit of being so applied, is one clear reason for rejecting them and holding by voluntaryism, which is everywhere safe and consistent. His lordship holds that, as the state punishes offences, it ought, through the medium of the clergy, to let the people know what constitutes an offence. Of course these functionaries, besides expounding the scriptures, or rather instead of doing so, ought to indoctrinate the people in the game-laws and the statutes at large. It is attended with pernicious consequences for the clergy to be dependent on their flocks; but they must be dependent on some party or other, and, all things considered, where shall the dependence be lodged with greater safety for poor frail humanity? Men labouring under a spiritual malady are not sensible of their danger and will not seek relief,- -a very good argument for relief being offered them and pressed on their acceptance; but by whom? by worldly politicians? or by those who have themselves experienced the salutary effects of the remedy they urge upon others? We have long been familiar with the arguments employed by his lordship, and with their refutation; but we admire the candour with which he avows the secular objects for which he upholds ecclesiastical establishments.

On the 19th of July, Mr Wyse moved in the House of Commons, an address, praying her Majesty to take measures for giving the full benefit of a University education to her Roman Catholic subjects in Ireland. He urged that the College of Maynooth should be made a theological Faculty

of the University of Dublin, or that a Roman Catholic University should be founded and endowed with like privileges. Mr Wyse withdrew his motion on Sir Robert Peel's stating that the grant for education in Ireland this year, should be increased from L.50,000 to L.75,000, and that early next session a plan should be proposed for placing the College of Maynooth on a proper and satisfactory footing, and in a more independent position. We entertain no doubt, then, that a measure will be carried (as Lord John Russell will support it), for strengthening in this way the cause of Popery in Ireland.

We have great pleasure in learning, on the authority of the Poor Law Gazette, that the consumpt of spirits in Ireland was reduced nearly onehalf in the four years immediately succeeding 1837, as appears from the following table:-1837, 11,235,635 gallons; 1838, 12,296,342 do.; 1839, 10,815,709 do.; 1840, 7,401,051 do.; 1841, 6,485,443 do. We can easily believe what is stated in connexion with this, viz. that early improvident marriages have greatly decreased where temperance is most prevalent. It is in the highest degree satisfactory to reflect that Ireland continues in a state of tranquillity. It is impossible, however, to forget that its civil condition is unsatisfactory in the extreme, and consequently, that its tranquillity is altogether precarious. Its quietness is that of a barrel of gunpowder. Without, therefore, trespassing into the regions of politics, we cannot refrain from saying that every humane, peace-loving, religious man, must earnestly desire that all conciliatory measures consistent with justice should instantly be adopted towards the sister country, especially if there be any truth in the statement made by Lord John Russell at the close of the session of Parliament, viz. "that, with one or two exceptions, there has been no period since the peace (of 1815), when our foreign affairs were in so anxious a position-he alluded to Africa and Tahiti." Many think he might have alluded also to America. The Oregon question remains unsettled. May the God of peace avert from us the horrors of war.

Sufferings of the Society of Friends.-It is well known that the Friends refuse voluntarily to pay any tax for ecclesiastical purposes, and quietly allow the distraint of their goods to take place. The Conference publishes annually an account of the "sufferings." The following is an extract from the "Yearly Epistle for 1844:"-" The amount of the sufferings of our members in the support of our testimony against ecclesiastical demands, including the expenses of distraint, is upwards of L.11,100. The steady and consistent support of our ancient testimony to the spiritual character of true worship, to the freedom of gospel ministry, and to the immediate government of Christ in his church, has been felt by us at this time to be highly important. We greatly desire that the true liberty of the gospel, with reference to the arrangements and constitution of the church, may come to be more seen and appreciated by all who profess the name of Christ. Then would the union of ecclesiastical and secular power, from which spring the forcible impositions for the support of religious services, cease to oppress tender consciences, and many grievous impediments to the free course of gospel truth would, we believe, be removed." From a printed paper, addressed to the Magistrates of Lancashire, and subscribed by John Bright and others, it appears that the property seized is often out of all proportion to the amount of the tax. In one case a person's furniture, to the value of L.6, 15s. was, when he was from home, carried off and sold for a demand of 4s. 1d. They mention also, from fifty to ninety times the amount as not uncommon. The following statement is given of the amount of "sufferings" in periods of ten years, since the beginning of the present century:-1800-9, L.100,226; 1810-19, L.146,520; 1820-29, L.141,960; 1830-39, L.122,250; 1840-43, L.52,200. From 1700 there is a grand total of L.1,078,075. If one-tenth of the dissenters of the kingdom were to adopt their principle, establishments would, in a very short time, be among the things which were.

THE

UNITED SECESSION MAGAZINE,

FOR OCTOBER, 1844.

MISCELLANEOUS COMMUNICATIONS.

THE ORIGIN OF IDOLATRY.

THE divine intimation given to Noah immediately after the deluge "I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth," implies the inadequacy of mere judgments, however fearful or frequently repeated, to cure or restrain human depravity. We find, accordingly, that the terrors of the flood were speedily effaced from the minds of men; and that, as they multiplied on the earth, degeneracy increased, till it became as great as it had been during the antediluvian period. Enmity to God is the sum and substance the primary essential element of man's corruption of nature. His evil heart is prone to depart from the living and true God. Hence idolatry, which, more than any other sin, evinces hostility to his character and claims, not only has almost universally prevailed among men, but was introduced at a very early period. Its antiquity is attested by the farewell address of Joshua to the Israelites. "Your fathers dwelt on the other side of the flood"-the river Euphrates" in old time, even Terah the father of Abraham, and the father of Nahor, and they served other gods:" Josh. xxiv. 2. Though it cannot be supposed that Abraham and his immediate ancestors had no knowledge of the true God, or reverence for him; yet it is obvious, from the words of Joshua, that they did not give to him exclusive worship. While they adored the invisible Creator as the object of supreme veneration, they had also family gods to whom an inferior homage was paid. Soon after the call of Abraham, however, and the consequent dereliction of the Gentiles, the worship of the living God was entirely superseded, and idolatry became universal. As men did not like to retain God in their knowledge, he was speedily forgotten; the creature was worshipped and served rather than the Creator, and the glory of the uncorruptible God exchanged for images made like to corruptible man, and even to quadrupeds, birds, and reptiles. Idolatry in this gross form was not introduced at once. Independently of histo rical evidence, it might be concluded that men could not make the transition from even a faded knowledge of a spiritual being, to the de

NO. X. VOL. I.

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grading polytheism in which they were ultimately immersed abruptly, or without a variety of intermediate steps. And this conclusion is sanctioned by all that can be ascertained respecting the earliest condition of different nations. It is generally admitted that Zabiism or Zabianism, which consists in the worship of the heavenly host, particularly the sun and moon,-was the most ancient form of idolatry. To this species of idol worship there is a direct reference in the book of Job, "If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand, this also were an iniquity to be punished by the judge, for I should have denied the God that is above;” Job xxxi. 26-28. The grandeur and beauty of these celestial objects, and the important position which they seem to occupy in the system of nature, together with their great utility, were the motives which induced men, when they had begun to forget the invisible God, to offer to them their homage and worship. Zabianism, however, among many nations was superseded by other forms of idolatry. The heavenly bodies, though visible objects, were too distant in place and in nature, to satisfy the degraded minds of men; and deities were sought for who possessed a corporeal frame similar to their own, and who were actuated by human passions and compassed with human infirmities. Thus the true tendency and result of the enmity to God which characterises the carnal mind were exhibited in all their fearful magnitude; and a clear demonstration given of the incompetency of the boasted reason of man to preserve him from the most degrading error, and of the consequent necessity of divine revelation,

soon

To detail the various systems of idolatry that have been established throughout the world, would be an endless as well as an unprofitable task. Yet it may be interesting, and it will be instructive to the pious mind to contemplate the mode in which the worship of the one living and true God was gradually superseded by the adoration of false or pretended deities. It is only, however, a very general view of this subject that can be furnished, for it is extensive and complicated; and the means of tracing minutely the rise and progress of idolatry from the first deviations from the purity of divine worship, to the gross forms of polytheism which prevailed in later times, have irrecoverably perished.

I. The want of spirituality in men which disposes them to desire a visible representative of the invisible God, and to employ visible symbols of his attributes and operations, was one of the most active sources of idolatry.

The exercise of reverence or love towards a purely spiritual being is uncongenial to man in his fallen state. He walks by sight rather than by faith His carnal mind craves a visible object of worship. In some cases this disposition has gradually, and it may be, imperceptibly produced forgetfulness of the distinction betwixt the idea of God himself, and the supposed place of his residence; and as the latter was confounded with the expanse of the sky, the worship which was originally directed to him who dwells above us, was transferred to it. Among the Chinese, the visible heavens is the supreme object of adoration, and in ancient Italy the principal deity was identified with the