gregations approving of their conduct, adhered to them; and they continued to dispense the ordinances of religion among their people as formerly. "The General Assembly of 1734 seemed inclined to enter into a compromise with the Seceders; and terms of accommodation were proposed. Several previous acts of the Assembly, which formed part of the ground of separation were revoked; and the Synod of Perth and Stirling was authorized to restore them to their respective charges, as ministers of the established church. The proposed reconciliation was rejected by the Seceders; peace being the only motive assigned for the proposal, without any acknowledgment of the sinfulness and injustice of the measures which had led to this separation, or any pledge that the evils complained of would be avoided in future. It is more than probable that they doubted the sincerity of those, in offering peace, who had so lately treated them with such a degree of hostility. This much may be safely asserted in their favour, that, in remaining separate from the church, they were not actuated by selfish ends. Had they consulted their own ease and worldly interest, they would have done otherwise. Notwithstanding their secession, they openly professed an ardent wish, that such a reformation might soon take place in the church, as would permit them again to join her with a safe conscience. Under this idea, with a moderation that does them credit, for two years, they declined pursuing any steps towards extending their church connexion beyond that of their own congregations.

In 1736, Mr. Campbell, one of the ministers of St. Andrews, and Professor of Church History in the University of that place, was brought before the Assembly, under the charge of having published erroneous doctrines. The sentiments he had advanced, were not exactly vindicated by the court, but he was allowed to continue preaching and teaching, without any censure being inflicted on him.

"Matters now seemed to be taking a retrograde movement from the state of things in 1734; and the Associate Presbytery, finding all hopes of reformation at an end, met in the latter end of 1736, when they were joined by Ralph Erskine, and three other ministers from the Establishment, with their congregations. On this occasion they gave license to preach the gospel to students of divinity who had finished their studies at Universities. At this meeting, the Presbytery drew up, and afterwards published, a Testimony, professing their attachment to the doctrine, worship, discipline, and government of the Church of Scotland; likewise exhibiting charges of defection from these, against the prevailing party in the church. In this testimony, the Seceders assert their sentiments in a style so open and manly, as must excite the admiration of every candid reader. Even were they mistaken in their opinions, the frankness with which they are expressed, entitle them to veneration.

"In various parts of the country where ministers had been forced upon congregations, through the law of Patronage, the people made application to the Associate Presbytery for a supply of sermon; consequently, the labours of the Seceders became very general; and many new congregations were formed in connexion with them.

"The prevailing party in the church began to view the Secession as a severe check upon their conduct, and determined, if possible, to curb them. Accordingly, in 1739, each of the seceding ministers was served with a libel, in the name of the Moderator of the General Assembly, and desired to appear at the bar of that Court, to answer for their secession from the church; for publishing a testimony against her; for licensing students to preach the gospel; and for dispensing divine ordinances in different parts of the country. To this citation the Scceders yielded a ready compliance, and appeared at the bar of the Assembly, not as individuals, but as a re

gularly constituted ecclesiastical body. In answer to these charges, their Moderator read in the hearing of the court, a refutation of them, contained in a judicial deed of the Associate Presbytery, a copy of which he gave to the Assembly's clerk, when he and his constituents withdrew. In this document, they positively denied that the Assembly had any authority over them, and asserted, in plain terms, that many of its members were incompetent to sit in it, from the violent manner in which they had been inducted into their pastoral charges, contrary to the voice of the people. The intrepid manner in which they answered the libel, gave the Assembly much offence, and a strong indignation was expressed on the occasion. A resolution was passed, declaring the Seceders worthy of the highest censure the church could inflict; and next year, this was carried into execution; when, by a sentence of the Assembly, they were deposed from the office of the holy ministry; and information was sent of their respective places of abode to the civil authorities, to prevent them from discharging their pastoral duties, and to exclude them from their places of worship. Notwithstanding the sentence of deposition, they continued to dispense the ordinances of religion as formerly, and seem to have taken the conduct of Peter and John as their guide, 'Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye. For we cannot bnt speak the things which we have seen and heard.' The attempt to excite persecution from the civil power, completely failed. Under the reign of a Stuart, the case would, very probably, have been otherwise fortunately, the throne was filled by a prince of the tolerant House of Hanover. The opposition made by the Assembly to the Seceders did not impede their progress; their number continued to increase; for in 1742, the Presbytery had twenty ordained ministers, besides preachers."

The early Seceders, especially Ebenezer Erskine, his brother Ralph Erskine, Wilson, Fisher, and Moncrieff, were men of great talents and exemplary characters. They were therefore well fitted to become popular leaders; and as they nobly advocated the inalienable right of the laity to choose their own Pastors, they awakened much sympathy in every part of Scotland. True, indeed, they were not very consistent in their advocacy of popular privileges; for whilst, on the one hand, they vindicated the right of the people to select their own Teachers, independently of all lay patronage, they, on the other hand, rigorously enforced, upon every Minister and Elder of their Church, unconditional subscription to The Westminster Confession! Strange, that men should hold up their heads before the world as the uncompromising champions of liberty, in a comparatively trifling matter of ecclesiastical discipline, and, at the very same time, engage in the practical exercise of tyranny over conscience, in the paramount concern of Christian doctrine! Their very intolerance, however, on doctrinal subjects, increased the popularity of the Seceders; for the Established Kirk, in despite of its Calvinistic Confession, was well known to have become largely imbued with Arminian sentiments, and generally suspected of having no small leanings towards Unitarianism.

This movement, in Scotland, which originated the powerful and respectable Secession Church of that country, was soon made known, in Ireland, by the circulation of several pamphlets, and the constant intercourse between the Scotch settlers in Ulster and their relatives beyond the channel. The doctrinal laxity of the Irish Synod, also, gave an additional charm to the Calvinistic rigour of the Scotch Secession; and, on the occurrence of every vacancy, Candidates were subjected to the severest doctrinal scrutinyespecially by the humbler classes of the people, who viewed with great jealousy the influence and opinions of their more affluent fellow-worshippers. This temper was manifested in Lisburn, so early as the year 1736, when a minority of the congregation, being dissatisfied with the appointment of a Minister, sent a Memorial to the Associate or Seceding Presbytery, then just organized in Scotland, requesting to be supplied with preaching. The Presbytery, however, were unable to comply with the request; and the discontent merely smouldered for several years, without bursting into a flame.

In this state of affairs, the Rev. Mr. Livingston, of Temple. patrick, having attained a ripe old age, became desirous of seeing his respectable congregation comfortably settled with a young Pastor, and invited several Probationers to preach for him in order to enable his people to judge of their qualifications for the ministerial office. At length, one candidate, Mr. White, (I believe,) secured the approbation of the great majority of the congregation, in the year 1741, and was regularly ordained as their Minister, in connexion with the General Synod of Ulster, although he was more than suspected of being "unsound in the faith." That he was a man of great talents and learning, I am quite certain; for, I often heard the late eminent and patriotic, although unfortunate and persecuted Dr. William Steele Dickson, speak of him as the guide and instructor of his youth, in terms of grateful admiration and esteem. His son, Dr. White, of Belfast, who was concerned in the Rebellion of 1798, was compelled to emigrate to the United States, and attained great wealth and influence in the City of Baltimore; and his grandson, Campbell White, sat, for a considerable time, as a Member of Congress for the City of New-York.

The minority who opposed Mr. White's settlement in Templepatrick, were chiefly Scotch Colonists, or their descendants-a shrewd, determined, respectable race of farmers, located near the banks of "Clady-Water," and around "Lyle's-Hill," about six miles

northward of Belfast. Resolved to enjoy the comforts of unadulterated Calvinism, those worthy men sent a commissioner to the Associate Presbytery, in Scotland, to solicit supplies of preaching. Having visited the District, a few days ago, I was fortunate enough to obtain from some of their descendants, certain Manuscript Records which are very interesting, both on account of their antiquity, and as showing the origin of the Secession Church, in Ireland. They were chiefly written by John Gibson, in a remarkably clear and beautiful hand. He appears to have understood Classics; and, indeed, to have been no mean scholar in any respect. From those Records, I proceed to make such brief Extracts as seem suitable to the course of my Narrative:

"The first Commissioner, viz.: Samuel Henderson, went over to Scotland, about the middle of December, 1741, and got £3 10s 2d — being from home five weeks."

"The second Commissioner, viz.: John Gibson, went over in May, 1742; and got 15s 6d, and was sixteen days from home."

"Again, Samuel Henderson, and John Gibson went over; and, in the latter end of August, 1742, Mr. Thomas Ballantine came over with said Commissioners, and preached two Sabbaths and two week days; at which time was got £5 4s 2d of a collection. Eodem tempore, John Miller and James Gibson got 3s 4d for going to the Port with Mr. Ballantine, when he went off."

"Again, Mr. Gavin Beugo came over, in January 1743, and preached eight Sabbaths; and Samuel Henderson got Forty Shillings for lodging Mr. Beugo, nine weeks."

It would appear that these Ministers preached in barns and private houses, and sometimes in the open air; and that they also visited Belfast and Lisburn. Others came to Ireland, on a similar mission, in August 1743, April 1744, June 1744, October 1744, February 1745; and on the 10th of May, 1745, Mr. Isaac Patton preached for the first time. He was a Probationer; and after preaching for five sabbaths and several other days, at Lyle, Belfast, and Lisburn, he received a unanimous Call, to become their stated Minister, on the 6th of July, of the same year. From some circumstances not mentioned, Mr. Patton was not ordained until 1746; and even then, no Meeting-House had been erected. Within the last week, I stood upon the elevated ridge of ground where he was ordained, by four Scotch Seceding Ministers, on the 9th day of July, 1746-a place rendered doubly interesting to myself as the favorite scene of many a school-boy pastime; and which it had not been trodden by my foot, for upwards of 45 long years.

The following Record shows the zeal and liberality of the early

Seceders. I question whether their descendants, at the end of 101 years, contribute much more largely :

"At Ballynaglough, July the 8th, 1746, the day preceding Mr. Isaac Patton's ordination, then and there it was agreed upon, betwixt the members of Presbytery, and some members of this congregation representing the whole, viz. that Mr. Isaac Patton should have Fifty Pounds sterling, yearly, by way of Stipend: the one-half to be paid by this Associate Congregation, and the other half by Belfast and Lisburn, while supplying the same; and then, whatever time Lisburn is laid aside, this Congregation is to make up their quota; and whatever time Belfast is laid aside, this Congregation is to make up their quota, to Mr. Patton.

"Extracted JOHN GIBSON, Session Clerk."

Shortly afterwards, a Meeting-House being built at Lyle, a considerable Congregation was collected, from Templepatrick, Carnmoney, and Killead. About a year after his ordination, Mr. Patton married a Scotch lady named Madeline Greer, who is said to have been a lineal descendant of the celebrated chieftain, Rob Roy McGregor.

I have been thus particular in detailing the circumstances of the first settlement of a Seceding Presbyterian, in Ireland, because a church so humble in its origin eventually embraced considerable numbers of the industrious and respectable population of Ireland; and now forms a constituent part of the Irish General Assembly.

Mr. Patton was a man well fitted for the task which he had to perform. His sincerity was never doubted, his zeal was untiring, his character was unspotted, and his natural abilities were respectable, although little improved by education. In conformity with the spirit of his times and his sect-perhaps, in some degree, from a natural eccentricity of mind, or a desire to attract attention by novelty he was much addicted to the use of quaint and striking, though often homely and vulgar phraseology. His manner in the pulpit was ardent and excited-sometimes almost wild: and, as he evidently preached extempore, he never hesitated in the middle of his sermon, to attack individuals, or even classes of individuals, who by any look or motion incurred his disapprobation. Having lived in his neighbourhood, and even known him personally when I was a boy, I could fill many pages with his quaint, remarkable, and forcible sayings. Most of them, however, would fall below the dignity even of historical "outlines"; and, I shall only mention his observation with regard to a handsome Unitarian meeting-house which was pointed out to him-"Ay, ay;" said he, "a gude shell, but a bad kernel." He was a little, active, sharp-eyed man-exceedingly quick in all his motions, and remarkably bitter in his