We have studied attentively the regulations of the Board, yet we freely admit we may not yet understand them. But though we may possibly be ignorant of what the system is, we are fully aware of what it is not. Our source of information is no equivocal statement, no rumour, no newspaper paragraph, no private letter, but a document which we consider plain, authoritative, and conclusive, and which must for the present set the question of modification and improvement at rest.

Early in the last month, a deputation from the commission of the General Synod of Ulster for correspondence with Government, proceeded to London, with a view to press upon the ministry the necessity of some change in the education system. The views which the deputation presented to the consideration of Government were embodied in the following propositions.

I. That persons of all denominations shall have the right, either jointly or separately, of applying to the Board for aid.

2. That patrons of schools, on making application for aid, shall fix the ordinary period of school-hours, and shall have the right of setting apart such portion or portions of said school-hours as they may deem sufficient for reading the Holy Scriptures.

3. That all children, whose parents or guardians may so direct, shall daily read the Holy Scriptures during the time appointed by the patrons; but that no compulsion whatever be employed to induce others to read, or remain during the reading.

The following is an extract from the reply of the Chief Secretary for Ireland:

"It will be impossible for me to recommend to his Majesty's Government, or to support in Parliament, any modification of the established system that would strike so entirely at the principle of that system as would the adoption of these propositions."

We regret the reporting of the foregoing unfavourable answer; yet we rejoice, at the same time, that it enables us to dispel all mystification on the subject. We conclude for the present with the following remarks.

1. We call upon men of every religious denomination to read over the three propositions of the deputation from the Synod of Ulster, and say are they not reasonable are they not liberal-are they not Christian? A few good men will, indeed, say, and already have said, that they do not go fár enough in principle or demand; but surely no one can say that they come short in liberality and concession.

2. We call the attention of the members of Parliament to these propositions. We call upon the Roman Catholic members to examine them, and say-are they not reasonable? We call upon the Protestant members, especially the members for the northern counties and boroughs, to examine them→→→ and we call upon them for support when the Irish estimates are voted. If there be a member that neglects or shrinks

from this duty, we say, in future, "let no such man be trusted.' But we happily know the minds of most of the northern members upon this subject, and the Protestants of Ireland "expect them to do their duty.'

3. We call upon the Presbyterians of Ulster, and more particularly the Ministers and Elders, to consider these propositions. Could the Synod of Ulster ask less-could they, with faith and a good conscience, concede more? The synodical meeting is at hand, and "Ulster expects her ministers and elders again to do their duty."

4. The liberality of Parliament has opened the national purse, and the sympathy of Christianity has liberally aided, in providing for the destitute clergy of the establishment in the south of Ireland. We applaud the act as just and generous. But while we do so, where is the liberality of Parliament or the sympathy of Christianity for the destitute schoolmasters of the north of Ireland? They have toiled in the most toilsome of all occupations at reduced salaries. They have endured deprivation in the very spirit of martyrdom. We therefore plead their cause before the Ministry and the Parliament, and we call upon the churches to petition vigorously and numerously on behalf of a useful and suffering body.

5. But what use of petition? Has not the Chief Secretary refused to recommend or support any modification of the new system? True; but we know he has done so under the impression, conveyed through what private channels we know not, though we suspect, that the Protestants generally will soon acquiesce in the new system; and particularly, that the Presbyterians will, in the course of June and July, 1833, submit themselves to the Board of Education. And it may be so. The spirit that invigorated Knox may have forsaken them, and the spirit of " Reuben unstable as water" may have 'come upon them. They have hitherto held up a decided testimony against Popery, but they may now at last lower their banners before it. The wants of their poor children and their destitute schoolmasters may go far to compel them into reluctant compliance with a system they abhor. All this and worse might happen! through error or temptation; but we trust better things of the Presbyterians of Ulster, though we thus speak. They are capable of judging-they have judged and condemned the new scheme of national education. Let them stand firm to their principles-and though we cannot prophesy, we can foretel, that if the Presbyterians and all other true Protestants do not inconsiderately go to the new scheme of education, the new scheme of education must shortly come to them.

REVIEW.

PROVIDENCE UNFOLDED in the BOOK of ESTHER. DY ALLA. CARSON, M A., Minister of the Gospel, Tubbermore. P. p. 126, 1833.

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THAT "a great book is a great evil," somebody has asserted, and are not much disposed to deny. We dread a folio-have suspicions of a quarto and reserve our good will for the modest octavo or tiny duodecimo. On this principle alone, Mr. Carson's book is entitled to our favourable consideration. It is a little book-a very little book-but it is a gemand a very valuable gem. The work before us, originated, we believe, from that noble opposition to the modern neological doctrine of inspiration, against which Mr. Carson and Mr. R. Haldane have taken such a conspicuous and decided part, and in which they have deserved, if they have not obtained, the thanks of every true friend of the Bible.

We do well recollect that in the days of our childhood, there were certain nursery questions on the Bible, like to what are called "cut questions" in schools and colleges. One of these questions was concerning the "nine and twenty knives ;" and another-"In what book of the Bible is God never named?” These things, perhaps, served in the nursery to keep up attention when graver questions might have failed, or suited the capacity of simple minds, for whom doctrinal truths were too deep. We did not, however, expect to find one of our nursery puzzles converted by learned divines into an argument against the inspiration of any book in the Bible. Yet so we find it has been, and at page 102, Mr. C., having disposed of the others, proeceds to examine this objection.

"Why is the book of Esther denied as a book of Scripture? Because it has not the name of God in its whole compass. Here it is taken as a first principle that no book can be inspired, that does not contain the name of God. But where have they got this axiom? It is not selfevident, nor asserted by any portion of Scripture, and is therefore entitled to no respect. Whether a book may be inspired, though the name of God is not mentioned in it, depends not on any self-evident first principles, but on matter of fact. And matter of fact determines in this instance, that a book may be inspired, although it does not express the name of God.

"This objection, though it affects an appearance of wisdom, manifests a very inadequate conception of the nature of the word of God. It considers every book in the collection as an independent whole, standing unconnected with the other books. But the Bible is like the human body; all the books together form one whole, and there is no reason that one book should serve the place of another, more than that the hand or the foot should perform the duty of the eye or of the ear. It is enough if the whole will of God is learned from the book as a whole. If it is contended that every book of Scripture must contain the name of God, a like demand may be made with respect to every chapter, or any small division. The prophecy of Obadiah contains but one chapter; must it prove its divine origin by containing a whole body of divinity? Let the Christian form his views of the characteristics of Scripture from itself, and not from the arbitrary conceits of his own mind.

"But if God is not expressly named in this book, he is most evidently referred to by periphrasis, and the strongest confidence in him is manifested by Mordecai. The faith of that illustrious servant of God is among the most distinguished examples of faith that the Scripture afford. 'Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thon and thy father's house shall be destroyed; and who knoweth whether thou art come to the kingdom for such a time as this?' Is not this a reference to God, and confidence in him as the God of Abraham, Isaac, and Jacob? • From another place.' Can there be any doubt as to the place from which he expected deliverance? Is not this an obvious reference to God? Does not this reasoning to persuade Esther, express the fullest confidence that the Jews would be eventually delivered, though the danger was so great and so inevitable, that no human eye could discern the means of preservation, should not Esther undertake this intercession?

"Esther also manifests confidence in God, and a resolution to die for his people, if that should be the result of her application in their favour. She approaches the king, not confiding in her charms, nor hoping to escape destruction from the love or pity of a husband, but in the way of Divine appointment, in the time of danger, by much fasting and prayer. This is an exhibition of a true servant of God. The power of Jehovah, and the love of his people, are strongly manifested in the conduct of these two illustrious Israelites. If God is not mentioned in name, he is seen in all their conduct.

"This book, then, that exhibits the providence of God, is composed in a manner suited to its subject. God is everywhere seen in it, though he is not named. Just so God is every where manifesting himself in the works of his providence, though he works unseen to all but the eye of faith. He supports and moves the heavenly bodies, while his name is not expressly written on the sun, moon, or stars, and though no herald voice proclaims him in the execution of his office. The Christian also has many ways of acknowledging God, without expressly naming him. The sun, from he rises till he sets in silence, preaches the God that made and upholds him the book of Esther, from the beginning to the end, proclaims the providence of God, though it does not expressly name him."

The whole work is conceived in such a spirit of acute observation, and expressed with such a significant terseness of language, that we find it impossible to make statements, except in the form of extracts. For these we have not space, and must conclude by reminding our readers that the book is small and cheap; and by recommending them to buy, read, and study it; and they will learn from it much of those clear views of providence which, in our dark world, the Bible alone affords, and discover the secret of that blessedness which, in the most agitated and troublous times, is derived from that "assured confidence" wherewith a believer "rests" upon his God. s

WE regard the last annual meeting of the General Synod as one of much importance, very encouraging to the friends of truth, and rich in promise to the church. It afforded many evidences of the wisdom of measures formerly adopted, particularly the separation of the Arian party and the reintroduction of the Confession of Faith; and some new plans were adopted and principles recognised, chiefly respecting the missionary operations of the body, which bid fair highly to advance the prosperity of our Zion. As might be expected, the enemies of the Synod and of truth have been labouring to injure the influence of its last anniversary. This they have attempted by the usual means of misrepresentation, describing the meeting to have been discordant, when it was harmonious; and as having pronounced its displeasure against the distinguished men who have been the principal means of its emancipation from error, while they obtained its acknowledgments for prudence, fidelity, and zeal. To us these calumnies are only evidences of the growing influence and purity of the Synod; and leaving them as unworthy of farther notice, we shall proceed to lay before our readers an account of some of the proceedings of the body, not indeed entering into a full detail, but noticing some of the more prominent and interesting

measures.

The Synod was opened with public worship, conducted by the late Moderator, the Rev. J. Brown, of Aghadoey. The sermon was from 2 Cor. v. 20, "We are ambassadors for Christ." After a suitable introduction, he explained the characteristics by which the minister of the Gospel, as an ambassador for Christ, should be distinguished. He next pointed out some of those things in which, according to his view, the Synod required to seek still farther reformation. And he then concluded by holding forth the encouragements by which the Synod should be stimulated to perseverance and faithfulness. The sermon occupied more than two hours