anonymous writers, and represented as having "skulls without brains," and destitute of all moral principle, I did compare the "Christian Moderator" to the savage Indian, who with tiger-fury leaps on his victim, and after felling him to the earth, flourishes over him his tomahawk, and gazes with joy on his quivering members, and the gushing stream of life. I said too that while destitute of the Indian's power, he excelled him in cruelty. The savage openly employs the instrument of death, but this shadowy form, while it pours forth its crocodile whine of charity, stabs with an invisible arm, and endeavours to confer a disgraceful celebrity more terrific than death. I also predicted its dissolution, which has since occurred. While I thus characterized a work that professedly advocated the cause of moderation and charity, a deep impression was made on the assembly, and certain persons seemed so much agitated as to arrest attention, and to present to my mind an emblem of Belshazzar's dismay when he first saw the hand-writing on the wall. During the discourse, I could easily trace, in the countenances of my hearers, the influence of different feelings; and as disappointment was impressed on several faces, and as they could hardly suppress their extreme agitation, I think it probable that my attack on this periodical, which I knew Mr. Porter had circulated, was mistaken by his friends for an attack on himself. Mr. Porter assumes that I knew his criticism on the three witnesses. Now, on this subject, I was completely in the dark. When I yielded to Mr. M'Laughlan's request, to take part in the controversy, I anxiously sought to be informed what was the colour of the creed I was expected to oppose. Now, whether it was that Mr. Porter had not expresed his views clearly, or that the people had not been sufficiently initiated to understand his doctrine, or from whatever other cause it proceeded, I went there ignorant of his system, except so far as I had gleaned it from his own published evidence before the Commissioners of Education.

In closing these remarks, I most distinctly deny having either wished or attempted to injure Mr. Porter; I have merely attempted to refute the tenets of Arius. Í farther assert, that his charge against me is groundless. I call on him to recant every word he has published. The Geneva partnership has turned out a bad speculation. Recant, Mr. Porter, if you are wise. If not, "Mr. Porter, stand forth!” "Utrum horum mavis accipe." I am, &c. '9th June, 1830. J. BROWN.

AGHADOWEY,

324 OBITUARY.

TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN.

SIR-THE following tribute to the memory of the Rev. John Selkirk, late Presbyterian Minister at Workington, was entered upon the Minutes of the Presbytery of the North-West of England, at their first meeting, subsequent to his death. R. E.

CUMBERLAND, 21st April, 1830.

"The Rev. John Selkirk died on the 11th June, 1829, in the 79th year of his age, after a confinement of nearly twelve months, which he sustained with much Christian resignation. During forty-five years of his life, he faithfully and acceptably discharged the duties of the ministry to his congregation. Few Ministers have been more generally and ardently beloved by their people, than he was by the members of the Scotch Church, over whose interests he presided,-few have departed this life, whose memory was more deeply and affectionately revered. If history records the exploits of the warrior, and perpetuates the deeds of the mere philanthropist, it would be unjust to permit a man of such eminence of character and worth to drop into the grave without a single allusion to his exertions in behalf of the best interests of humanity, and without a small tribute of respect to the feelings of those who knew and appreciated his virtues. It may not be unacceptable to the small number of Mr. Selkirk's early acquaintances who survive him, to state, that he went through the course of Literature, Philosophy, and Divinity, prescribed by the Church of Scotland, at the University of Edinburgh; and, having obtained a unanimous call from the Presbyterian congregation at Workington, he was ordained to the office of the holy ministry, in the year 1783, by the Presbytery of Dumfries. Possessed of the most conciliatory dispositions, and being a total stranger to the intrigues and deceit of the world, he has lived since the period of his settlement upon the best possible terms with persons of other religious persuasions, as well as with the members of his own denomination of Christians. As a preacher, he gave great attention to his preparations for the pulpit, composing all his discourses with care, and delivering them from memory with the utmost accuracy. Whilst he laboured in private to replenish his sermons with the truths of the Gospel, his exertions in communicating to others the knowledge of the Scriptures were not less remarkable. Even at a very late period of his life, he preached three discourses every Lord's day; performed all the duties of the pastor in visiting the sick, and in teaching the members of his flock from house to house;" besides officiating occasionally at neighbouring villages, and taking the course of public duty at the Bethel Chapel, in the town where he resided. Such, indeed, was his love for the work of the ministry, and his pleasure in instructing the ignorant, that when the infirmities of age disabled him for walking, he was borne to his wonted stations of labour and usefulness. In short, Mr. Selkirk's life warrants us to say of him, that he possessed principle without ostentatious parade ; and faithfulness, as a Minister, without austerity; out of his scanty income the objects of charity often experienced relief; and, in all his intercourse with society, he exhibited a cheerful vivacity, which endeared him to the circle in which he moved. If any thing were wanting to establish the almost universal estimation in which he was held, we might allude to the unusual multitude of deeply affected attendants of every age, and of various Christian denominations, who accompanied the remains of this faithful servant of the Redeemer to his grave."

EXPLANATION OF TERMS AND STATEMENT OF THE QUESTION.

THE question concerning the use of Creeds is in itself of so great importance, affecting indeed the very constitution of the church, that it merits the serious consideration of every Christian. It has also derived a freshness of interest in this country, from recent ecclesiastical proceedings: especially from the formation of the Synod of Remonstrants, who have made the entire rejection of Creeds a fundamental principle in their constitution. I feel inclined, therefore, to offer a few remarks on this subject in a series of articles; in which I may avail myself of some observations that have occasionally appeared during the progress of Synodical discussions. I hope I shall write without asperity, and without giving offence: for I am not only alive to the difficulties of the subject, espe cially in its minute details, but am conscious of entertaining such sentiments of respect and affection for many whose opinions I may oppose, as must lead me to examine, with particular caution, the reasoning by which I am conducted to conclusions so different from theirs. Indeed I have often observed with surprise and regret, the decided and even severe tone in which men of liberal and candid minds reprobate the use of what appears to me not only reasonable but indispensable. This must arise from serious misconceptions, which it would be of great importance to remove or diminish, and which call loudly for mutual explanations. It will likely be found that mistakes prevail even about the question at issue: for if this were not the case, I can scarcely think that the difference of feeling, as well as of opinion concerning it, could bo so great. Nor can this surprise us, when we consider the history of controversy. We all know how difficult it is to form accurate conceptions of the points involved in a great

F

and complicated question, even when the discussion proceeds. with the utmost calmness: and how much the difficulty increases when the question is of a practical nature, and affects a wide range of existing interests. In that case, the feelings awakened by the interests affected, imperceptiby influence our views, even of abstract truth; prejudicing us against a principle which, when viewed by itself, would appear most reasonable; and even leading us to reject it altogether, instead of merely modifying its application.

The general question concerning the use of Creeds can scarcely be considered at present in the North of Ireland, without referring to the peculiar posture of affairs in the Synod of Ulster and, as the measures of reformation adopted in that body have appeared to their opponents as serious inconveniencies, these inconveniences constantly present themselves to the mind when the question about Creeds is proposed in any form, and are apt to be converted into arguments against their use in any circumstances of the church. Had the discussions which have of late been agitated, been confined to the peculiar measures pursued within the Synod, they could not have such claims on the attention of the religious public as they now possess. But they have extended to general principles, that are interesting to all Christians, and that affect the very constitution of the church, as well as some of the highest duties which professors of religion owe to one another. They therefore demand universal attention. The Remonstrants will also observe, that, instead of confining their resolutions to the peculiar measures by which they think themselves aggrieved, they have published a sweeping sentence of condemnation against the use of Creeds in any form, and under any circumstances in the Christian church. By thus condemning the well known practices of other churches, they put them upon the defensive; and, therefore, they must feel themselves bound to give the most serious attention to

* "That the imposition of human Tests and Confessions of Faith, and the vain efforts of men to produce an unattainable uniformity of belief, have not only tended to encourage hypocrisy, but also to restrict the sacred right of private judgment,—to lesson the authority of the Scriptures,to create unrighteous divisions amongst Christians,-to sanction the most barbarous persecutions,―to trench upon the natural and civil rights of men,-to place undue power in the hands of the few,-to throw a shield over the time server,-to expose the honest to injuries and persecutions,to perpetuate errors in almost all churches,-and to prevent that free inquiry and discussion, which are essential to the extension of religious knowledge."-Remonstrant Resolution.

any thing that may be offered, from whatever quarter, in explanation or support of what they so severely reprobate. My design is to view the subject proposed in the most general light; and I would, therefore, entreat all who may accompany me in the investigation, to disconnect it, as much as possible, from every local and temporary interest; and to consider only the great principles involved in it, which will continue to be interesting to the church at large, long after the present heats shall have passed away.

In the present paper I shall confine myself to a few preliminary observations; which may prepare for subsequent inquiry. I shall, therefore, commence with the explanation of some terms, of frequent recurrence, which seem often to be misunderstood, or very vaguely employed: and as the question to be considered is complicated, I shall endeavour to state it in the simplest form-distinguishing particularly the great primary principle which it involves, from other topics. that are merely collateral and subordinate.

We may begin, then, by adverting to the word Creed itself; the literal meaning of which should be distinctly kept in view. It properly denotes an act of mind, often called also belief, opinion, sentiment. This, of course, supposes something believed, or regarded as true-which may be called the subject of the Creed. But as these are inseparably connected, they are usually expressed by the same term; and the word Creed, thus comes to denote at once belief, and the thing believed. The term presents no difficulty when applied to an individual: for a man's Creed is simply his opinions,-just as they exist in his own mind, without even being reduced to a system, or clothed in any form of words. The term retains the same general sense when applied to many individuals; but receives some slight and obvious modifications. It might thus mean merely the sentiments existing among the individuals, even when these are diversified; but it is usually employed to denote particularly the similarity of such sentiments. This indeed is its usual import when it occurs alone: for we say of a number of individuals, not only that they possess a common Creed, but simply that they have a Creed-when we mean that their opinions are alike. Thus the term is still applied to sentiments. But as the purposes of mutual communication and intercourse require some mode of expressing such common sentiments, this mode may be called the form of the Creed. It is of importance for our present purpose to observe, that the form may vary almost indefinitely; while the real