In our last number we discussed the duties of the times, under the motto, "BE NOT DECEIVED." In doing so, we endeavoured to bring forward every example of deception that we ourselves had discovered, or of which we had heard from the observation of others. On reviewing the article, we soon perceived that we had entirely omitted a most important case. But though at first somewhat grieved by the omission, we must confess, that finally it was rather cause of congratulation. For, though our omission was noticed and criticised, yet the very fact, that it was noticed by the people for whom we wrote, proves the interest they are taking in our labours, and the attention they are paying to our observations. We thank every man by whom the oversight was pointed out; and we now proceed to supply the deficiency.

Be not deceiveD, when Ministers refuse explicitly to declare their religious opinions, and yet affirm that they are neither Arians nor Socinians. That few in this country hold the opinions of Socinus, we are ready to admit; but that many are entitled to the name of Arian, we do most indubitably believe. But when they say that they are not Arians, they merely mean, that they do not hold every opinion maintained by Arius; while yet they do certainly maintain the great distinguishing opinion of Arius, that the Lord Jesus Christ was a mere created being. Now,, in this way, almost every man might deny any particular name. There are scarcely any that hold every opinion of Calvin, yet we do not hesitate to denominate as Calvinists, all who hold the eternity and sovereignty of the di

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vine purposes. These doctrines constituting the distinguishing features of the Calvinistic system, fairly entitle us to give the name of Calvinist to every man by whom they are professed. Just so, we call an individual an Arian, not because he holds every opinion of Arius, but because he professes his distinguishing doctrines. To the foregoing case, which was merely an omission of what we had often heard, we add two others, which, during the last month, have come under our observation.

Be not deceivED, when you are told that the nature and dignity of Christ is a matter of no importance; but that the entire Christian system depends upon his being a Saviour; no matter whether God or a creature. No doubt it is quite true, that the whole Christian system depends upon our reception of Christ as a Saviour; but our trust in him as a Saviour must surely depend upon our conviction that he is able to save. Now the Scriptures plainly tell us, Psal. iii. 8, salvation belongeth to the Lord; and in Isa. xliii. 2, God declares," I am the Lord, besides me there is no Saviour." For as the Creator had power to create, because he was God, so the Saviour has power to save, because he is "God manifest in the flesh." And it is the conviction of this Almighty power, conjoined with his unchanging love, that enables the sinner to put his entire trust in the Saviour. Were the doctrine of the Deity of Christ a mere question respecting the nature of God, we would count "such knowledge too high" for us, and turn to some other subject. But it is the conviction, that it forms the only solid basis for a believer's faith and hope, that impels us to exhibit its glories, and defend it from all assaults. Amongst the best arguments we think we have ever heard for the doctrine of the Deity of Christ, was the following statement from a talented lawyer:-"Let them oppose as they will," said he, "the doctrine of the Deity of Christ, one thing is certain,-I need a Saviour; I feel it; I know it. Now, the Bible, from the beginning to the end, attributes the salvation of a sinner to God. The Bible, also, from beginning to end, points to the Lamb of God-Jesus the Saviour. But he that can save, and in whom I can confide, must be God, however he be exhibited to the world." There was in the declaration the language of truth and of feeling. It is one of those views that come home to "men's lives and bosoms; it is one of those views in which a man would be able to die; and it is, therefore, the view by which we should direct our lives.

BE NOT DECEIVED by the plans that, in several places, are taken to induce you to sign ambiguous papers, carried about privately from house to house, but which the carriers of them dare not present to the public congregation. Of all the plans that have been employed to entrap individuls, to deceive the public, and to seduce congregations into Arianism, this appears the most exceptionable. 1. it is a cowardly plan. The authors of it dare not appeal to the public congregation; they dare not openly reveal their secret purposes; and they, therefore, creep privately into houses to obtain signatures to documents, of the purpose of which the people who sign them are often completely ignorant. 2. It affords a safe opportunity for misrepresenting the proceedings of the Orthodox members of the Synod of Ulster. Were the authors of these papers to bring the matter before a congregation, and venture to give publicity to their misrepresentations, there are generally some members in every congregation, who would be able and willing to detect and expose them; and, at all events, the matter becoming public, some means of refutation would be afforded through the press. To avoid these exposures, papers are privately drawn up; they are worded so artfully and ambiguously, that they may mean nothing, or any thing, or every thing; when presented for signature, they can be accompanied with such verbal interpretations as the bearers please to employ; and thus the people are seduced to affix their signatures. Their signatures thus affixed, they are enlisted into the Arian party; they put up the Arian colours; and, while many of them continue to abhor Arianism in their very hearts, are yet trepanned into its most active service. 3. This plan affords individuals of local influence an opportunity of employing privately all the arts of misrepresentation and seduction. A man, from his rank, his profession, his business, may have a considerable influence in his immediate neighbourhood. When he moves round a country, carrying a paper for signatures, the people consider a refusal to sign it as a kind of personal affront; they are therefore seduced into his measures, for fear of giving him personal offence. 4. When a number of signatures are thus clandestinely obtained, a total misrepresentation of the case is, or may be, presented to the public; and the people who unwarily subscribed, are represented as signing and affirming what they never purposed. In illus tration of this assertion, we may observe that we have ch

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tained a copy of a paper, carried about for signatures, on behalf of an Arian Minister, and it bears no similarity to that published by himself, as the resolutions signed by the congrégation. But such things serve the purpose of an hour. 5. By this smuggling method, the people are induced to believe that the matter in question is not between Orthodoxy and Arianism, between Old-Light and New-Light, between the Gospel, and another Gospel; but they are induced to sign out of personal regard to their present Minister. They are cunningly questioned, not "are you for or against Arianism? for or against New-Light ?"* but, are you for or against your Minister." A refusal to sign would therefore be construed into a personal offence against both the Minister and his friends; and rather than give such offence, many are seduced to sign documents, of the secret object of which they are totally ignorant, and to which, if revealed to them, they would stand decidedly opposed. We would then say to the people, when you are called upon to sign such papers as we have referred to, ask the men who present them, why do you not bring your paper openly before the congregation? Why do you not plainly say in it—we are for or against Arianism, or New-Light? We will have nothing to do with your private papers, carried from house to house: be open and above board; let us know your real principles; and, then, we shall decide between what we believe to be right or wrong." We tell the people, that, in signing these documents, they are signing in favour of Arianism; they are signing away the Gospel; they are signing away their children to an Arian or Socinian Ministry; they are signing away, so far as they can, the glory and the dignity of the Lord Jesus Christ. Beware, we say, of such unholy combinations! nor be seduced by the flattery, the favour, or the fear of man, to sign with your hands what you abhor in your hearts.

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II. We now proceed to our second division of duties. In the first we have said, "BE NOT DECEIVED BY OTHERS;" in the second we say,

66 DO NOT DECEIVE YOURSELVES." That there is much danger of self-deception, is apparent from many portions of Scripture. In Jer. xvii. 9, we are informed, "the heart is deceitful above all things." In

The phrase "New-Light," is, in Ulster, ordinarily employed to signify Arianism-the prevailing heresy of the times.

Psal. xix. 12, David exclaims, "who can understand his errors!" And in Heb. iii. 12, we are exhorted by Paul, "Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. But

exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin." To guard against this self-deception we shall particularize the following cases of danger:

DO NOT DECEIVE YOURSELVES, by supposing that an Orthodox profession of faith can become a substitute for holiness of heart, or form any excuse for a sinful life. As we find that, in nature, the most salutary medicines may readily be converted into the most destructive poisons, so we find in the Scriptures, that the purifying "grace of God may be turned to lasciviousness," and the sweet perfumes of the Gospel of life become "the savour of death unto death." You will, therefore, not be surprised, brethren, that we speak to you in all plainness. Our object is not to obtain partisans to a creed, but converts to Christ. We, therefore, dare not flatter; but rather "warn every man, and teach every man; that we may present every man perfect in Christ Jesus." Col. i. 28. No church can fall into a more deadly error than that of relying for salvation upon the purity of its creed, and the divine origin of its institutions. Of this we have a notable example in the Jewish Church, in the days of our Saviour and of his apostles. The Jewish Church was unquestionably from God. They had " a zeal towards God." They were "zealous for the law," and exercised an implicit reliance upon God's covenant with the Fathers. Yet, while members of the visible church of God, what multitudes of them entered not into the kingdom of God. Luke xiii. 28, 29, 30. By ordinary descent, they had Abraham for their Father; but, by the renewing of the Holy Ghost, how few had God for their Father. John viii. 42, 44. They were zealous asserters of the faith of Abraham; yet, as a nation, they were enemies to the works of Abraham. John viii. 39. Now, what we find in their case should put us upon our guard, lest we should, by any means, fall into their error, and become partakers of their condemnation. An orthodox faith and an heterodox life form a frightful picture. The man who presents it must be that worst of all characters-a hypocrite. He stands self-condemned. The knowledge of the truth aggravates the guilt of his life;