object of our author: "An Apology for the Northern Presbyterians of Ireland; wherein, requiring a subscription to the Westminster Confession of Faith, as a condition of ministerial communion among them, is justified, in answer to the Seasonable Advice from Dublin, and other late performances, published in opposition to the Practice of the best Reformed Churches relating to Creeds and Confessions." (Glasgow, 1724, 4to. p. 55.) This Apology called forth a lengthened rejoinder from Abernethy, in defence of his "Seasonable Advice;" to which was added a Postscript, by three Dublin Ministers, the Rev. Messrs. Weld, Boyse, and Choppin, who were anxious to preserve peace and union among the Northern Presbyterians. To this Postscript Mr. Masterton replied in the year 1726; and with it this branch of the controversy terminated. Previous to the appearance of this latter pamphlet, Mr. Masterton had published a Sermon, probably that which he had preached at the opening of the Synod, in the year 1724. It is entitled, "Christian Liberty founded on Gospel Truth; or, the great argument of Christian Liberty explained, in its necessary connexion with sound principles: in opposition to some dangerous notions relating to both." (Belfast, 1725, p. 46.) The text of this seasonable discourse is John viii. 32. It is written with great plainness, and affords a favourable specimen of the sound reasoning and scriptural knowledge of our fathers of that day...

Not long after the appearance of this sermon, Mr. Masterton gave to the world his well-known Treatise on the Trinity; the recent publication of which, gave rise to this, sketch of its learned and judicious author. The first edition of this brief but valuable manual, on one of the most important doctrines of revealed religion, was published at Edinburgh, precisely a century ago. It originally bore this comprehensive title, which may serve as an index of its contents,-"The Doctrine of the Holy Trinity explained and asserted from the Holy Scriptures. Being a vindication of what is contained in the Westminster Confession of Faith, and Catechisms, and other Protestant Confessions upon that subject. Wherein the most important questions relating to that Doctrine are clearly and succinctly treated, many Scripture texts briefly explained, and the objections of adversaries answered: together with practical observations on each head, in the method of Catechetical discourses." (Edinburgh, 1729, 18mo. p. 56.)

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During the author's life, this popular Treatise, which has been frequently re-printed since, passed through no less than four editions, the last of which was published at London, in the year 1745, with a recommendatory preface, and Greek notes, by A. Taylor, of Deptford. To this edition, Mr. Masterton appended a Supplementary Essay. entitled, "The great importance of the Scripture Doctrine of the ever-blessed Trinity of Divine Persons in the Unity of the Godhead. Being a Supplement to the foregoing Treatise." (12mo. p. 55.)

This was his last public work as an author, and nearly the last as a Minister. He was present at the Synod, held at Antrim, in the year 1745; but the infirmities of age increasing fast upon him, he shortly after resigned the pastoral charge of his congregation, which, under his care, had become a large and respectable society. The Rev. William Laird, who had been Minister of Ray, in the County Donegall, was chosen his assistant and successor, and installed in that office on the 16th September, 1747. Mr. Masterton did not long survive his retirement from the laborious duties of the ministry. He died full of faith and hope, 15th July, 1750. After his death, his friends, desirous of possessing some memorial of his public services, encouraged the publication of two of his Sermons in one pamphlet, which was printed at Belfast, 1753, 8vo. p. 60. One of these was the farewell discourse he had preached at Connor, prior to his removal to Belfast, from the appropriate words of Paul, Acts xx. 32. It was then first pub. lished from the original manuscript, and is a most interesting and affecting discourse. The other was a reprint of the Sermon he had published in his life-time, on "Christian Liberty," as already mentioned.

SYNODICAL OVERTURES.

No. III.

THE third Overture provides, "That before any person be recognised as a candidate for the ministry, he shall, previously to his entering a theological class, be enjoined to present himself at our annual meeting, to be examined "by a Committee of the Synod respecting his personal religion, his knowledge of the Scriptures-especially his

views of the doctrine of the Trinity, original sin, justification by faith, and regeneration by the Holy Spirit;-and likewise, as to his motives for offering himself a candidate for the sacred office of the ministry; and that should any examinant be found to be opposed to these doctrines, or appear to be destitute of vital godliness, he shall, in no case be recognised as a candidate for the ministry in the Synod."

To understand the bearing of this Overture, it should be observed, that formerly a boy was recognised as a candidate for the ministry among us, when he had completed his English and Classical education, and had passed an examination on these points, previous to his entering college at all. If, at that early period, some members of a Presbytery were anxious to ascertain whether the candidate were truly pious, others thought it quite preposterous to inquire into the matter, as the boy was too young to give decisive evidences on this most important point.

Hence, the matter was waived for the present. The lad was sent to college, was examined from time to time, with regard to his literary progress; was received as a matter of course into the Divinity class,-underwent, afterwards, a mere literary examination, and gave in a series of discourses; finally underwent some general examination in Divinity before the Presbytery; and if he were satisfactory in these points, and no immorality were alleged against him, he was licensed to preach the Gospel. If, previous to his being licensed, any member of the Presby tery attempted to examine him with regard to the fact, of his being renewed in the spirit of his mind, and his being thus a partaker of vital godliness, he was instantly put to silence. Has he not a fair character? was considered the decisive and only question suitable to be put on the subject; and in the whole course of the young man's examinations there was scarcely any thing even to remind him, that personal piety was the first and indispensable requisite in a Minister of the Gospel.

It often happened, however, that the consciences of some Ministers would not allow them to acquiesce in suffering persons thus to enter the ministry under their sanction. They were entitled to ask such questions as might satisfy their own minds with respect to the piety and character of candidates for the ministry; and might, if they saw rea -son, protest against his license, in which case he could not be licensed till the meeting of Synod. But if any

member of the Presbytery objected at this period, he was immediately overwhelmed with such considerations as these:"The young man has been encouraged to devote his time to study, with a view to the ministry, by your having taken him, when a boy, under your care. His parents have spent all that they could devote to his education. He has not now the means of entering into ano-> ther profession, and will you be so cruel as to prevent him from obtaining a livelihood by the ministry? Thus were objections usually borne down, and candidates admitted to the ministry, without a single proof of their possessing qualification for the office, but rather upon the plea that they were not fit for any other.

The case, as it now stands, will, by the operation of this Overture, be very different. Parents are now to take notice, that their children are not known to us, as candi dates for the ministry, till they are about to enter into the divinity class; that is, after they shall have been three years at college, and when, on an average, they will be, at least, at the age of twenty. They will then have had time to give ample evidence of personal religion, if they really possess it. They will then have had time to acquire the knowledge of the Scriptures, at an era in society when even the humble disciples of Sabbath-Schools have an amazing fund of Scriptural knowledge. They will have had time to consider the great cardinal points of Scripture truth. They will have had time to consider the motives which should induce men to enter on the sacred office; and when solemnly examined by a Committee of Ministers and Elders from all quarters of the province, who cannot be supposed to be influenced by either personal pique, or local prejudice, should any one be rejected, parents or friends will not be able to roll the blame of disappointment upon the Committee. It may be fairly said by the Committee, we gave you full notice, that nothing short of vital godliness, scriptural knowledge of the leading doctrines of the Gospel, and motives, such as renewed minds only can feel, would, as far as we could judge, pass our inspection. We are responsible to God, and to our church, for faithfulness to the trust committed to our hands. It was your duty, as parents, to use every means to lead your child to the knowledge and love of the truth as it is in Jesus. It was at your own responsibility you gave him a learned education. Now is the time that he first appears before us as a candidate for the sacred office. We do not find

im to possess the indispensable requisites for the office. We cannot burden the church with any one, merely to serve his temporal interest, if he be not calculated to promote its spiritual interests. We must therefore decline receiving him as a candidate for the ministry, and leave him to choose some other profession. This state of things will, it is hoped, lead parents to labour more diligently, by instruction and prayer, to promote the piety of their children, if they would wish them to enter into the ministry; and will lead them, if they do not see prominent proofs of both piety and talent, to direct their views to other employments. Candidates for the ministry may be fewer; but those who shall be found truly pious and talented, will have a fairer prospect of success. No injustice will be done to any one; and the cause of Presbyterianism, and what is still more important, the cause of God, and of true religion, will be eminently promoted. Judge, ye Presbyterians of Ulster, whether this method be not wiser and better than that negligence, misnamed "liberality," which our fathers had hitherto practised. Piety or talent had frequently little share in directing the dedication of young men to the ministry. The view which worldly-minded parents took of the temporalities of the church, was a more frequent inducement. And men entered into the ministry, they could scarcely tell why, except that the course of their education had conducted them on by chance to the gate. That the Lord frequently over-ruled all this for good, we know and acknowledge; but we cannot, therefore, imitate or perpetuate a system of such careless adminis tration.

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ADVICE TO PRESBYTERIAN CONGREGATIONS, Whose Ministers have, at last, openly professed Arianism; or who, by joining with Arians, plainly discover what they are in heart; or whose Arian Members are endeavouring to seduce the Orthodox, or Old-Light,” to separate from the Synod of Ulster.

WE may be called, it is true, the self-elected advisers of the Presbyterian people; but we know, from experience, that the people are attending to our advice. We have already detected the artifices, by which the people have been deceived; we have exposed the misrepresentations by which the Orthodox have been assailed; and the decided part which the Orthodox people of Arian Ministers have taken, proves that we have been instrumental in rousing them to a sense of their religious duties.