congregation. He is also the author of The Bane and Antidote, an interesting and useful treatise in support of the Temperance Reformation, published in 1869. This Ballyshannon family, inheriting the principles of their honoured ancestor, some years ago erected a monument over his grave in Letterkenny, and thus have marked with their affection the last resting-place of one of the worthiest ministers of the Presbyterian Church in Ireland. A man's true representatives in the world are not those who happen to inherit his name, but those to whom his name and character and principles are dear.*

FUNDAMENTAL ARTICLES OF CHRISTIANITY.

By fundamental articles I understand such doctrines without the knowledge and belief of which a man can't be a true Christian, nor in the ordinary method of grace entitled to the promises of salvation made to penitent believers in the Gospel.

The Christian religion comprehends the whole revelation God hath given to the Church; more especially those first principles which, like a foundation, support the other doctrines.

As, for instance, the doctrines of the existence of a God, an infinitely perfect Being, the Creator of all things, and of His providence governing the world, which Christianity adopts from the light of nature that God has given a revelation of Himself and the way of salvation to man that in the unity of the Godhead there are three, represented by personal characters, and distinguished by the name of Father, Son, and Holy Ghost: that these three are one God, in whose name baptism is to be administered that God made man holy, but that we are now in a sinful, wretched state by nature: that Jesus Christ, our Saviour, is the Word, which in the beginning was with God, and was God, and was made flesh that He is the Son of God and Son of Man, Emanuel-God with us-the true Messiah and promised seed of the Virgin, the great Prophet, Priest, and King of His Church, who has bruised the head of the serpent: that He died not for Himself, but laid down His life on the cross for the sins of His people that His precious blood is a propitiation for their sins and price of their redemption: that He rose for their justification that no man is justified in the sight of God by the merit or

*MS. Minutes of Synod: Delap's Works: Semple's Survey: Clark's Brief Survey: MS. Letters of Rev. Dr. Kinnear and of Rev. Andrew Lowry, Ballyshannon.

price of his own righteousness, which is by the law, but by the righteousness of God, which is by faith of Christ that He ascended into heaven, and will come to judge the world at the resurrection of the dead, when the wicked shall be sentenced into hell, and the righteous received to a life of eternal glory. Moreover, the Christian faith comprehends in it the doctrine of repentance from dead works, and the doctrine of godliness contained in the essential precepts of the Moral Law, which are adopted into the Christian doctrine, together with the doctrine of Gospel sacraments and discipline.

These articles seem to me included in the principles of the doctrine of Christ mentioned in Heb. vi. 1, 2, or deducible from them. A person who makes a serious profession of such a summary of Christian doctrine, and does not contradict it by habitual scandalous enormities, or by heresy that plainly subverts it, in my humble opinion is entitled to the character of being a disciple of Christ, and has a right to the sacraments that are badges of the Christian profession. I don't say that every one of the preceding articles is essential to the being of a Christian, though the greater part of them appear to me to be so.-Synodical Sermon, pp. 24-26.

THE BATTLE OF CULLODEN.

From what accounts we have of the battle, the number of the rebels was greater than that of the King's army. They were flushed with their former success and situation in the midst of their friends, behind walls and fences; but it appears His Majesty's forces were better disciplined and conducted. Divine Providence gives every bullet its billet; the cannon of the rebels were ill-pointed, but our artillery was so well directed as to make great slaughter among the enemy: they trusted to sword and target, and were destroyed by ball and bayonet. The number of the slain and wounded on the King's side was but a few hundred, but some thousands of the rebels were slain and taken prisoners. Some of their chiefs have been already executed by legal trial, and many more of different ranks lie in prison, under power of the law and mercy of the Government.

It is said that His Royal Highness, the Duke, standing among the slain on the field of battle, expressed himself in this devout ejaculation, “Lord! what am I that I should be spared when so many brave men lie dead on the spot!" This is particular ground of thanksgiving to us that God not only preserved His Majesty's life at Dettingen, but His Royal Highness the Duke's life there, at Fontenoy, and at Culloden.

Moreover, we ought to consider the happy consequences of that glorious victory. It contributes to establish more firmly the Protestant succession which the rebellion intended to overturn. It adds new laurels to the triumphs of Derry, Inniskillen, Dumblane, and Preston. It has secured the lives of many loyal sub

jects who would have been in danger. Had victory declared in favour of the rebels, what a scene of blood and confusion would then have followed? The number of the rebels would probably have greatly increased by hidden Jacobites, who now cover themselves with a mask of loyalty. If victory that day had favoured the rebels, it is hard to know what would have followed; but this we may know, not merely by conjecture, as a possible, probable, remote consequence, but assuredly by immediate necessary consequence, founded on the principles of Popery and melancholy experience of Protestants under Popish powers, that if God, for our sins, had given us a Popish king in His wrath, French tyranny, Popery, and slavery, would have come in like a deluge; all which the kind providence of God has prevented by the happy success of His Majesty's arms.-The Deliverance, pp. 20-22.

THE NEED OF AN ATONEMENT.

The mercy of God shineth brightly in the pardon of sin; but it is not the method of God's providence to glorify one attribute at the expense of another. High contemplations of God's mercy should not make us forget or disregard His justice. Divine justice is not an arbitrary constitution; it is an essential attribute of God, that rendereth to every one what is due. It is founded both in the dominion and rectitude of the Divine nature. "Shall not the Judge of all the earth do right?" Justice calls for vengeance on the objects of Divine hatred. "Vengeance is mine, saith the Lord; I will repay." It cannot therefore be agreeable to the purity and justice of God to pardon sin and receive sinners to glory without an atonement, that might manifest His hatred at sin and glorify His justice in punishing it.

The majesty of God, the honour of His law, and authority of His government make an atonement necessary. Every law of God is worthy of our obedience: every transgression is an indignity offered to the law and authority of the Lawgiver. Now the sanction of the law saith, the sinner shall die; if no ransom could be found to satisfy justice, it naturally followeth that the Divine veracity must fail, or all sinners perish under the threatening like fallen angels. If sinners were pardoned and received to heaven without an atonement, this would open a door to licentiousness, and encourage a presumptuous confidence in mercy with contempt of the law (Deut. xxix. 19). Impunity occasions contempt of the law (Eccl. viii. 11). If wicked men take such encouragement in sin from a delay in the execution of judgment, to what degrees of licentiousness would men proceed if pardon and glory were preached and promised to the world without a suitable alarming sacrifice of atonement. The first snare wherein Satan caught our first parents was, "Ye shall not surely die." Some Socinians own that it is inconsistent with the wisdom and holiness of God's government to forgive sin and receive the sinner to favour without

repentance; the same may be said of forgiving and receiving without a propitiatory sacrifice. It is not agreeable to the wisdom or goodness of God to inflict penal evil where there is no moral evil, personal or imputed; neither is it fit that moral evil should wholly escape punishment without an atonement, to vindicate the authority of God's law and government.

There are two things to be considered in sin-the dishonour done to God by the breach of His law, and the punishment that sin deserveth. Pardoning the sin has a respect to the sinner, and it is free grace to him when the penalty of the law is forgiven him. But shall not God be free to vindicate the honour of His law and government, and to declare His righteousness and justice to the world, at the same time that He justifieth the believing sinner? Common sense teacheth that, in case of defamation, men are bound to vindicate themselves, though they freely forgive the slanderer. Why, then, should it be reckoned inconsistent with free grace that God should require an atoning sacrifice to vindicate the honour of His law and government, and in order to let the world see it is no such easy thing, as many imagine, to obtain pardon of sin; and consequently, when we plead for pardon for Christ's sake, that we should look upon His bitter sufferings as a most powerful argument to make us loath sin with a perfect hatred, as the procuring cause of the cursed death and bitter sufferings of our compassionate Saviour?

The Gospel teacheth that the Holy Jesus died a shameful death on the cross. Who can imagine that God would give up His only beloved Son to that cursed death if some indispensable necessity had not required it? No reason can be assigned for His death of such importance as this, that He gave Himself a sacrifice to satisfy Divine justice and redeem His Church. This is the reason given Rom. iii. 25.-Dissertation, pp. 13–15.

CHAPTER LVIII.

JAMES MOODY (1734-1779),

MINISTER OF MAGHERALLY AND NEWRY.

1. A Sermon on the death of the Rev. Mr. Archibald Maclaine, preached at Banbridge, March 2d, 1740. [John v. 28, 29.1 pp. 30. Belfast, 1740.

A. C. B. 2. A Sermon occasioned by the death of the Rev. George Lang, preached at the Meeting-house of Loughbrickland, June 14, 1741. pp. 24. Belfast, 1741. A. C. B. 3. A Sermon occasioned by the present Rebellion in Scotland, preached at Newry, October the 6th, 1745. [1 Cor. xvi. 13.1 12mo, pp. 19. Belfast, 1745.

M. C. D. 4. A Sermon occasioned by the death of the late Rev. John Maxwell, preached at Armagh, the 25th of December, 1763. [Ps. xc. 12.] pp. 19. Armagh, 1764.

A. C. B.

JAMES MOODY was ordained as minister of Magherally near Loughbrickland on the 8th of May, 1734.

In 1740 he received a call to the congregation of Newry, which, since the death of Mr. Rainey (see ch. lvi.), had not been provided with a minister; but his installation was delayed in consequence of his refusing to renew his subscription to the Confession of Faith. In answer to a committee of Synod appointed to confer with him, he said that he held to subscribing principles, but scrupled to reaffirm the sentiments in regard to the extent of the civil magistrate's power contained in the twenty-third chapter. Had the Synod, true to its principles, set down its foot firmly on this occasion, and showed that it was not to be trifled with, let the consequences be what they might, and acted at all times. consistently with what the majority of its members avowed and maintained, it would have saved itself