Reformed Presbyterian 1844-1845 Vol 8 - Rparchives.org

S22 Exposition of',Malachi, iv. 2.other:: personal religion is the fountain which feeds the num«berless streams of public religion and morality. A markedexpression of public religion, on the other hand, gives a tonelo personal religion which it would not otherwise possess.—The history of the church, and the experience of God's peoplecorroborate the truth of this remark.In times of declension, when truth is betrayed by treacherousfriends, and religion trampled upon by avowed enemies,it is pleasant here and there to find an exception. Suchare lights set upon a hill, which cannot be hid: and the fewerthey are in number, they shine with the greater splendor.sheding a peculiar lustre over the moral heavens. Suchcharacters furnish examples to men of far distant ages: likebeacons on a perilous shore, that warn the night-overtakenmariner to flee from danger, they point out to us by their examplethe path of duty andthe way of righteousness. Theybid us follow them, who through faith and pMience now in^herit the promises; though dead they ye|srjeRk, saying "beye followers of us, even as wealso have been ofChrist Jesus."Such were the men spoken of in this scripture, "But untoyou that fear my name shall the Sun of righteousness arise.with healing iii his wings."The word 'but'connects the ^jmect of exposition with thepreceding verse, in which JehoâTTthreatens to overwhelmthe impenitent workers of iniquji^wlth a dreadful destruction."Behold the day cometh tha^halfburn as an oven, and allthe proud, yea, and all that oJyAckedly shalhjbfe stubble,.and-the day that cometh shall bUfn them up, sijtn the Lordof hosts, that it shall leave them neither root nor branch."While this curse is denounced against transgressors, theLord speaks in mercy to a remnant who had kept their garmentsclean and unspotted from the world. A difference isthus specified which God wouldmake " between the righteousand the wicked, between limi that serveth God, and himthat serveth him not." The one should be burned up a

324 Exposition of Malachi, iv. 2.God reverence his greatness, they love his goodness, and theygive expression to these in their conduct by giving obedienceto his authority. They are righteous persons, for so are theydescribed in the context, "Thenshalbyevreturn, and discernbetween the righteous and the vwickedr; 'between him thatserveth God and him that serveth liiin not,"—justified by faithin the righteousness of Christ; and invirtue of their union tohim they bring forth fruit meet for repentance. Such is thecharacter of that fear to.the exercise of-which God has annexedthe promise, "but unto you that fear my name shall theSun of righteousness arise with healing in his wings."" The Sun of righteousness." This name is applied to theLord Jesus Christ. As the natural sun is the centre aroundwhich theplanels'belonging to the solar system perform theirrevolutions and from which they derive their borrowed lustre,so Jesus Christ isthe sun or centre of the system of God'sgracious providences towards man. Zacljarias speaks of theSaviour as the sun risen upon a benightworld to give itlight. " Through the tender mercy of our God, whereby theday-spring from on high hath visited us: to give light to themthat sit in darkness in the shadow of death; to guide our feetin the way of peace." Luke i. 78, 79- And thus he testifies ofhimself, "I am the light of the world; he that followelh meshall not walk in darkness, brJWnall have the light of life."John viii. 12. " He shall be asAJjfe light ofthe morning, whenthe sun riseth." 1 Sam. xxii»T4. " For the Lord God is asun and shield: the Lord wifiîve grace andtelory." Ps.lxxxiv. 11. The natural sun is thus employed bjPhfinite wisdomas a metaphor to express the Saviour of sinners,—" ThyGod, thy glory." There is no object in the wide field of naturehalf so magnificant as the "king of day rejoicing in tbeEast." A short time before, and all was darkness; but athis approach the shadows of night flee away. Did thisgrand luminary cease to give his light what a gloom wouldpervade our world ? Tbe darkness of everlasting night!—But were the Sun of righteousness struck out from the dispensationof God's providence towards man, what a stillgreater blank would it occasion, what a darkness would itproduce ? A moral darkness, far more dreadful and infinitelymore fatal in its consequences, than though tbe natural suawere thrown from his axis, and quenched in eternal night.—Jesus Christ the Sun of righteousnessis the only source of light.in the world of grace. " This is the true light which lighteth

Exposition qf Malachi, iv. 2. 325every man that cometh into the world." By the illuminatinginfluence of Divine grace the Sun of righteousness scattersthe moral darkness which fillsthe minds of sinners: he eradiatestheir souls with the light of Divine truth. He is a lightto lighten the Gentiles and the glory of his people Israel. Inthe prospect of enjoying this in a very enlarged degree theprophet Isaiah calls upon the church to rejoice, "Arise, shinefor thy light is come, and the glory ofthe Lord is risen uponthee. For behold the darkness shall cover the earth; andgross darkness the people ; but the Lord shall arise upon thee,and his glory shall be upon thee. And Gentiles shall come tothy light and Kings to the brightness of thy rising."Again, the Lord Jesus Christ is a sun, as he is the source ofall spiritual life. Without the genial influence of the naturalsun there could be no life in the natural world, neither vegetablenor animal. The plant or flower withdrawn from the sun'sinfluence dwindled and dies, and without it the animal economyis deranged iand the machinery of life is broken down.—So without the Jesus Christ the Sun df righteousness therecan be no life in the world ofgrace. Without Christ sinnersremain " dead in tresspasses and sins." He gives unto themthe life-giving influence of his Holy Spirit, "Verily, verilyI say unto 3ôu, the hour is owning and now is when the deadshall hear the voice ofthe Smiof God, and they that hearshall live. For as the Fathe»ath life in himself, so hath hegiven to the Son to have life in mmself." John v. 26. "I am theway,the truth and the life." John xiv. 6. The spiritual life whichis thus imparted to sinners is preserved and continued by thesame gracious power: the life which Christ confers upon thesinner he maintains in the believer. He is as dependantupon Christ for the preservation of spiritual life in his soul,as the sinner is for its primary communication. "Ye aredead and your life is hid with Christ in God," said Paul tothe believing Colossians. And the promise ofthe Saviour tohis disciples, is, I give unto them eternal life; and they shallnever perish, neither shall any more pluck them out of myhand.Further, Jesus Christ is the source of spiritual fruit. By* the warming rays ofthe sun, plants and trees not only growand increase in strength, but also*produce fruit; without thisexternal nature would present nothing but wild sterility. Thefructifying influence of the sun is not more necessary to theprocess of germination and ripening the fruits of the earth,

326 Exposition of Malachi, iv. 2.than is the power of'Christ to enable believers to bringforth the fruits of holiness. " Without me ye can do nothing.I am the vine, ye are the branches: he that abidethin me and I in him, the same bringeth forth much fruit, for withoutme ye can do nothing." John xv. 5. It is union to ChristJesus, the Sun of righteousness,that makes the believer fruitfulin holiness. It is his grace in the hearts, that produces fruit inthe lives of his people. His strength is theirs, and throughhim they can do all things. His grace is sufficient for them,and his strength is made perfect in their weakness.Finally, the name sun given to Christ in this Scripture intimatesto us the cheering and refreshing influence of hisgrace. The methapbor includes this. The cheering effectsofthe natural sun we have all experienced. When the sunbursts forth from behind a cloud after a storm ; or when we seehimgayly ascending from the horizon on a summer's morning,then the gloomy, nameless awe of night, is no longer felt;but we feel gladdened with the smiles ofthe king of day.—We would not envy the feelings of any man who could lookon such a scene without a cheerful elevation of mind; eitherhis sense ofthe grand and beautiful is vitiated, or his heart isexceedingly corrupted. But an influence infinitely more cheeringis shed on the souls of belieVifTg men by the Sun of righteousness.This is indeed " like the clear shining of the sunafter rain," yet it is infinitely bjRer. The one is the source• of gratification to a tasteful and cultivated mind, but the otheris the cause of sweetest joy to a renewed heart.,' " Light issown for the righteous, and gladness for the upright in heart.Rejoice in the Lord ye righteous, and give thanks at the remembranceof his holiness."In Christ the weary and heavy laden sinner finds rest tohis soul: he is delivered from the wretchedness of guilt, depravityand ignorance; and made a partaker ofthe gloriousliberty of the sons of God. " Being justified by faith, wchave peace with God through our Lord Jesus Christ. By whomalso we have access by faith into this grace wherein we stand,and rejoice in hope of the glory of God." The joy of the believeris something that the world gives not, nor can takeaway. In the world ye shall have tribulation, said Christ tohis disciples, "But be of good cheer; I have overcome theworld." Not as the world giveth, give I unto you. Let notyour heart be troubled, neither let it be afraid." We joy,said Paul, with joy unspeakable and full of glory. Such isthe promise to thetn who fear the name ofthe Lotd.

Exposition of Malachi, iv. 2. 327-In this promise Christ is described " as the Sun of righteousness."" He is the righteous Lord who loveth righteousness.Righteousness and judgment are the habitation ofhis throne." Ps. xxxiii. 5, xcvii. 2. But the promise refers notto the Saviour in his essential character,—" the true God andeternal life." It refers to him as given to be a Saviour; it ishis mediatorial righteousness, that righteousness which is" unto all, and upon all them that believe." This righteousnessis constituted by the obedience and suffering of Christ inthe room of his people : his obedience " unto death, even thedeath ofthe cross." Itisperfeet; for it was not only an obedienceto the eternal law of rectitude, under which he was madeas a Saviour, " made of a woman, made under the law to redeemthem that were under the law that we might receive theadoption of sons." But it was a perfect obedience. It metevery claim and answered every demand whicb that law couldmake upon the elect of God. Our Saviour bore the punishmentdue to the guilt of his people's sin ; and he obeyed thecommands of the law in their stead, and this suffering andobeying in the place of sinners constitutes the righteousness ofChrist. The righteousness thus wrought out by the sufferingand doing of our Lord Jesus Christ, is received by faith producedin the heart by the Holy Spirit, and imputed to the believerby the grace of God. " The Lord is well pleased forhis righteousness sake, for He will magnify the law and makeit honorable. For Christis the end ofthe law for righteousnessto every one that believeth. Blessed is the man unto whomthe Lord imputeth not iniquity, and in whose spirit there is noguile."In the next place it is said that the Sun of righteousness"shall arise with healing in his wings." In all ages of thechurch Jesus Christ has been the sun of righteousness to hispeople: through faith in his atonement theOld Testament saintsare partakers of glory. Before the throne of God, they raisetheir song of praise to him who hath redeemed them from armong men, and made them kings and priests unto God. Tothem Christ had already risen, butin a particular manner didlie arise as the sun of righteousness when he appeared in thefullness of time, in the likeness of sinful flesh,that sin mightbe condemned in the flesh. In this view he is called the" day-spring from on high," visiting his people. Regardinghis revelation to the Gentile world, Isaiah says " the peoplethat sat in darkness saw a great light; and to them that sat

328 Exposition of Malachi, iv. 2.in the region and shadow of death light is sprung up." Andthis promise is fulfilled to all the people of God when theyenjoy the communications of grace to comfort and supportthem in time of need,—when he lifts upon them the lightof his countenance.The Lord Jesus Christ visits his own people " with healingin his wings." The protection enjoyed by the saints, isfrequently expressed in Scripture in similar language. " TheLord God recompense thy work, and a full reward be giventhee ofthe Lord God of Israel, under whose wings thou artcome to trust." Ruth ii. 12. " Keep me as tbe apple of thineeye, hide me under the shadow of thy wings." Ps. xvii. 8.As the callow brood find protection under the wings of theirdam, so do the children of God find safety under the shelteringprovidence of the Almighty ; their defence is in the omnipotence'oftheir Saviour, Jehovah our righteousness.It is presumed however, that this part ofthe promise refersnot to the protection afforded by Christ to his people, but tothe comfort and consolation which they derive from a, savingapplicationof his righteousness. In a word, that the metaphoris not borrowed from the idea of a bird covering withits wings its tender young ones. Such a view ofthe metaphorseems to be inconsistent with that purity of figurativewritingalways preserved by the writers of Scripture. A fact in thenatural history of that part of theseast where the prophet livedfurnishes a very satisfactory explanation without violating thepropriety of the figure. A person writing from the Levantwhich is in the neighborhood of Judea, says that tbe heatofthe sun during the day is so great that it would be intolerablewere it not for the as;uiging influeuce of a gentle breezewhich springs up in the morning a little before sun rise. Thispreserves a degree of coolness in the atmosphere which otherwisewould be insupportably warm. This explains the figure.As the rising of the natural sun is accompanied with a refreshingwind, so the sun of righteousnessarises with healingin his wings. This is the application of his righteousnessby the Holy Spirit. Christ is made to us of God, righteousness,—therighteousness of justification.—yea, and sanctificationalso. A sense of this justifying and sanctifyingrighteousness impressed upon the mind by the Holy Spirit,brings peace to the troubled soul, and this the Spirit doesas the comforter. " After that ye believed, ye were sealedwith that Holy Spirit of promise,"—sealed unto everlasting

The Christian's confidence of Salvation. 329Salvation. Every one made a partaker of the righteousnesswhich is by faith in Christ Jesus, is made, a partaker also ofthe Holy Ghost, not only in the renewing of his nature andthe production of faith by which he receives the righteousnessof Christ; but also as the Spirit of consolation. Thisis the portion of them that fear the name ofthe Lord. Whatevermay be their trials or afflictions in the warfare of faith,the promise of Christ is made good to them. "My peace Ileave with you, my peace I give unto you." "The God of hopefill you with joy and peace in believing that ye may aboundin hope through the power ofthe Holy Ghost."The effects of the rising of the sun of righteousness withhealing in his wings, are that the fearers of the name of theLord " go forth and grow up as calves of the stall." Blessedeffects indeed ! Christ has not died in vain : every one redeemedby his blood shall be sanctified by his Spiril; for " ofhis fullness have we all received and grace for grace." Thelife of the christian is progressive, forgetting those thingswhich are behind, like the apostle Paul, he presses towardthe mark for the prize of the high calling of God in ChristJesus. There is no point of attainment at which the christianmay stop short: his life is one of activity and improvement.From the feeblest beginnings be reaches onwards to the greatestattainments : " they go from strength to strength. A nd hethat has clean hands shall wax stronger and stronger." Ascalves of the stall, liberally fed by their owner, rapidly increasein growth, so do they that fear the name of tbe Lordincrease in spiritual things ; thev advance in the christianlife and character. Enjoying the rays ofthe Sun of righteousnessand the benign influence ofthe Holy Spirit, they becomefruitful in every good word and work, they grow in everychristian grace, perfecting holiness in tbe fear of the Lord,till finally " they all come in tbe 11nitv of ihe faith, and of theknowledge ofthe Son of God unto the measure ofthe statureofthe fullness of Christ. The righteous shall flourishlike theoalm-tree ; be shall grow like a cedar in Lebanon."THE CHRISTIAN 3 CO\FIDENCE O" SALVATION.In looking over the field of human inquiry, we are struckwith astonishment and grief at the various shades of senti-

330 The Christian's confidence of Salvation.ment that are visible at every point to which the eye canturn. If the diversified appearances presented were merelyshades of difference, there would be -less ground for astonish-; ment, but a moment's inspection painfully convinces us thatthe dissimilarity is not so much in the appearance as in thesubstances themselves. One of the most difficult problemsthat solicits the investigation of a candid and intelligent mindis the vast diversity of sentiment in the religious world—adiversity that extends to tbe most obvious and importanttruths connected with the christian system. Modern liberalityhas taught us to say,',that whatever may be the cause ofthis difference, it is undoubtedly honest, and the result ofcandid examination. It requires more than christian charityto receive this statement, although with most persons it passesunsuspected. In our apprehension it is the fewer numberof instances in which credit can be given for honesty andsincerity of belief. It is very easy to conceive of a varietyof reasons that may induce a man to the belief of certain sentimentsand opinions. The atheist avows his disbelief in theexistence of a God, not because Jie really thinks what hesays, but rather because it is in accordance with his wishes.The superficial christian refuses the possibility of the knowledgeof salvation because he is anxious to pacify his ownconscience by lowering the scale of christian character, andbringing down others to bis own level. This, beyond peradventure, is the most charitable supposition that can bemade, for such a denial cannot result either from the want orobscurily of evidence. The object, ofthe present essay is toevince the verity of this statement. The doctrine that wesubmit for defence is expressed in tbe following proposition=—the knowledge—the confidence—the assurance of personalsalvation is attainable. It is not designed to travel over inits extent the vast field that opens before us. A condensedview ofthe testimony in its favor furnished by reason, scripture,and the experience ofthe saints, will be given.1. The attainableness of christian assurance is.renderedprobable from considerations of reason. To guard against.all mistake on this point, let it be remembered that by reasonin the present instance is intended not so much the mere unassistedlight of reason in the technical meaning of thatphrase, as fair and reasonable deductions from uniformlyconceded principles. As God is a being of infinite goodnessand wisdom, it is in consonance with the expectations of rea-=

The Christian's confidence of Salvation. 331son that these qualities be evinced in all his'dispensations.Whatever administers to the comfort of his creatures, or hasa tendency to enhance their well-being, his goodness promptsto communicate, provided there be no conflict with other perfectionsof his nature. Let us apply these obvious and admittedprinciples to the question under consideration. Godis the father of all believers for we are his children by faithm Christ. This relation being assumed we aver withoutany hesitation that reason ascribes to divine goodness sensiblemanifestations of fatherly love—and of these the confidenceof salvation is the inseparable accompaniment. Letus illustrate this argument by an appeal to the natural relationsof life. Will parents possessed of humble sympathyevince no attachment for an affectionate child ? Will thetenderest emotions of parental affection call forth no experienceof regard for the object of high and hallowed hopes ?—•What would be thought of tbe conduct of parents who habitually*iheetthe joyous smile of their infant with the unkindlooks of disapprobation ? Who discountenance all its anxiousefforts to secure their favor by frowns and displeasure,or even by withholding the tokens of their approval? Theaward of such conduct it is quite needless to stale. Universalsuffrage would say let it be branded as unkind, untenderand shamefully unfeeling. How much more unseemlywould such conduct appear in God, a father full of pit)'and compassion—a father who spares all bis children as aman spares his own son that serveth him. In God such adisposition can find no place—the supposition is preposterousin the extreme. " To him lhat orderetlj his conversationaright, I will shew tbe salvation of God." But we have saidthat God is infinite in wisdom, as well as unbounded in goodness.From a consideration of tbe divine wisdom and beneficence,it is reasonable to infer that God will present the,strongest motives to induce obedience, especially in the caseof his own children. If they obey his law and keep his commandments,assuredly be will not discountenance this obedienceby withholding a sense of bis approbation. Earthlyparents feel most deeply the importance of giving countenanceto their little children in the performance of some properactions, and who does not know that parental frowns in aninstance like this are extremely unbefitting. They witherthe tenderest hopes—disappoint the fondest expectations,and congeal the very springs of obedience. Let it not be

332" The Christian's confidence of Salvation.supposed that God will—that God can deal in this way with'any of his children. Such harsh and forbidding austerity isirreconcilable with the benignity of his character. " He willdraw us with the cords of a man with bands of love." " LordI have hoped for thy salvation, and done thy commandments."2. This doctrine is attested by numerous passages of scripture.The whole volume of revelation is so obviously in favorof this position that it is difficult to present the argumentin a condensed form; It is found in the departments of history—doctrine—anddevotion—it is enjoined in the preceptsand revealed in the promises. With a bare reference wepass over those texts in which the doctrine is asserted withso much emphasis and force—the "full assurance of faith,""the full assurance of hope," "all riches of the full assuranceof understanding," (Heb. x. 22; vi. 11, Cor. ii. 2,) and manyothers that it would be easy to mention. The evidence furnishedby all these is unequivocal and conclusive: let us however,in this connexion analyze an injunction and-illustrate apromise."Give diligence to make your calling and election sure,for if ye do these things ye shall never fail," is the directionof Peter to all who have obtained like precious faith with himthrough the righteousness of God. It enjoins a duty—"makeyour calling and election sure"—gives direction how itis to be performed—"give diligence"—-and presents inducementto comply—"if ye do these things ye shall never fail."This argument ofthe apostle is complete—the premises arecorrect—the conclusion is irresistible. Why is a knowledgef our calling and election set before us as an object worthyour aim if indeed it be immeasurably beyond our reach ? isit to torture the human mind with the loveliness of an objectimpracticable in its attainment ? Why are we commanded"to give diligence" in pursuit of an object that recedes at everystep we approach? Is it to weary us in so fruitless andfoolish'a search till disheartened and disappointed we arecompelled lolie down in sorrow ? Will God reap where hehas not sown ? Will he gather where he has not strewed ?—The thought is utterly inadmissible. Wherefore then let usgive diligence to make our calling and election sure.In Rev. ii. 17, we have this promise. " To him that over-«">m?th I will give a white stone, and in the stone a new namewritten which no m m knowelh saving he that receiveth it."

The Christian's confidence of Salvation. 833Whatever may be the source of this beautiful imagery—whether it be the ancient form of judicial proceedings—theelection of magistrates, or the contests of the amphitheatre, inwhich "a white stone" was the insignium of victory, it is perfectlyplain that when disrobed of its tropical dress it meansthe complete justification ofthe sinner—the pardon of sin andacceptance with God. In "this white stone" there is a "newname written," "ye shall be my sons and daughters, saiththe Lord Almighty." No man knoweth it—it is not exposedto the inspection of the profane multitude—the characters arenot legible by their dim and imperfect vision, not being writtenon tables of stone, but on the fleshlytablets of the heartby the Spirit ofthe living God. But he that receiveth it shallknow it. To his enlightened understanding the charactersin the "white stone" are perfectly intelligible. He has inwardconsciousness of being a son born from on high—he lifts uphis eyes to the place of his birth and reads his name recordedand preserved among the archives of heaven—incontestableproof of his citizenship—he recognizes it as his own namefor he sees it in the light of the sun of righteousness—a gloriousname it is, the name of my God, and the name of thecity of my God. He that receiveth a white stone with a newname, shall be able to read it.3. The experience ofthe saints furnishes us with additionalevidence in support of our doctrinal proposition. On thissubject we are compassed about with a great cloud of witnesses.The evidence derived from this source is accumulatedand overwhelming. Reason may be misunderstood—scripture may be misrepresented, but facts are indisputable.On this point we cannot be mistaken. Hear the confidentasseverations of the man of Uz to his three companions." I know that my Redeemer liveth, and that he shall stand atthe latter day upon the earth : and though after my skinworms destroy this body, yet in my flesh shall I see God ;whom I shall see for myself and my eyes shall behold andnot another, though my reins be consumed within me." Jobxix. 25—27. The tranquil but immoveable hopes of Davidare deserving of attention. "My heart is glad, my gloryrejoiceth : my flesh also shall rest in hope." Ps. xvi. 9. "Iwill behold thy face in righteousness, and I shall be satisfiedwhen I awake with thy likeness." Ps. xvii. 15.To enter into detail on this point would not be in consonancewith the limits ofthe present essay. Let us then re-

334 Notices ofthe Covenanters.Gount the experience of one who so saw not as uncertainly,and so fought not as one who beateth the air. In order toperceive the clearness and force of his testimony, we mustplace ourselves for a moment within the walls of a Romanprison. I look around me but there is nothing save the darknessthat is visible. It is the home of wretchedness—the a-bode of terror—the solitude of death. Betimes is heard theclanking of chains followed by deep and sullen groans of despair.Hark! a voice proceeds from the most distant andthe gloomiest recess in the dungeon. These are notes of triumphand joy. " The time of my departure is at hand : Ihave fought the good fight, I have finished my course, I havekept the faith, henceforth there is laid up for me a crown ofrighteousness, which God the righteous judge shall give me atthat day." It is the voice of Paul the apostle. Advance andbehold him, for the light of christian consolation has brokenaround him in unaccustomed brilliancy and'glbry. He isengaged in conflict with the last enemy. He rises from hiscouch enchained in fetters of iron—gives utterance to his songof defiance and exultation—and offers himself without reluctanceto the embraces of the destroyer in the'unclouded prospectsof a bright immortality. "Rejoice in the Lord yerighteous."- "Cast us not away from thy presence, OGod; restore to us the joys of thy salvation, for the secret ofthe Lord is with them that fear him, and he will shew them ,bis covenant."Juvenis.Captain John Paton.NOTICES OF THE COVENANTERS. NO. 5. .(Continued'from p. 305.)After the defeat at Bothwell,* Captain Paton returned tobis family ; but he was permitted to enjoy little repose afterwards,till he finished his course, and obtained the crown ofmartyrdom. Being by.proclamation-declared a rebel,- anda price being set on his head, he was forced to wander about.as a fugitive, and even-.his most secret lurking places were* At the battle of Bolhwell-Bridge, Captain Paton, for his tried bravery, was promoted -to tberank of Major, or, according to soma: of €oloael; balias-he.did not enjoy- this JioMf long,, he uusually designated, afusrwanls", Captain.,

Notices of the Covenanters; 335'Visited by the enemy. He had'many providential escapesfrom the pursuers, the Lord preserving him, till bis graciouswork was completed in him, and as a succourer of distressedcompanions in tribulation. On one occasion, having returnedto his house, on account of the death of one of his children,the heartless. Episcopal incumbent of the parish gave noticeto a party of soldiers at Kilmarnock, that, they might seize.him at the burial of his child. He was persuaded, however,to retire, by some friends who were present at the funeral,before they reached the church-yard; and thus he escaped, atthe time, the snare ofthe fowler. About the same time, beingin the house of James Howie, of Lochgoin, with some otherfellow-sufferers, a party of Captain Inglis's troop, who hadbeen out in search of him, came suddenly upon the house—and but for the special interposition of Providence, he wouldhave fallen a victim to the pursuers. The account, as givenin the Scots Worthies, is so graphic, and so descriptive of thetrials, intrepidity, and singular deliverances of Christ's servants,in that period.of bloodshed and confusion, that we extractit:" The sufferers had watched all night by turns, and aboutday-break the captain retired to the far end ofthe house torest. In the meanwhile, one George Woodburn went oul tosee if he could observe any, (but it seems he looked not verysurely,) and going to secret duty instead of this, from whichhe was but a little while returned, until on a sudden, SerjeantRae came to the'inner door ofthe house, andcried out, .•Dogs! I have found you now.' The four men took to thes pence, James and John Howie happening to be at the timein the byre, among the cattle. The wife of the house, onefsabell Howie, seeing none but the sergeant, cried to them totake to the hills, and not be killed in the house. She thentook hold of Rae, as he was coming boldly forward to thedoor ofthe place in which they were, and ran him backwardout of the outer door, and giving him such a hasty turn as madehim lie on the ground. In the meanwhile, the captain,beingalarmed, got. up,, put on .his shoes, though' not very hastily,and they got all'but; by which time the rest of tbe party wasup. The sergeant: fired'his gun at them,; which one JohnKirkland answered by tbe like with his. The bullet passed,so near the sergeant that.it took, off'the knot of hair on the sideof his head. The whole crew being .now alarmed, the captain,and, the rest $ook the way. fonEaglesbam-muirs, and they

336 Notices qf the Covenanters.followed. Two of the men ran with the captain, and othertwo stayed by turns, and fired on the enemy, the enemy firingon them likewise ; but by reason of some wetness theirguns had got in coming through the water, they were not soready to fire, which helpedthe others to escape." After being pursued for some time, John Kirkland turnedabout, and stooped down on his knee, and aimed so well thathe shot a highland sergeant through the thigh, which madethe front stop still as they came forward, till they were againcommanded to run. By this time the sufferers had gainedsome ground ; and being come to the muirs of Eaglesham,the four men went to the heights, in view ofthe enemy, andcaused the captain, who was old, and not able to run, to takeanother way by himself. At last he got a mare in a field,and took the liberty to mount her a little, that he might bemore suddenly out of their reach. But ere he was aware, aparty of dragoons going for Newmills was at hand; and whatwas more observable, he wanted his shoes, having cast themoff before, and was riding on the beast's bare back; but hepassed by them very slowly, and got off undiscovered ; andat length having given the mare her liberty, he went toanother of his lurking places. All this happened on a Mondaymorning; and on the morrow these persecutors returned,and plundered the house, drove off'the cattle, and left almostnothing remaining."At length, in the beginning of August, 16S4, he was apprehendedin the house of Robert Howie, in the parish of Mearns.His friends would have encountered the soldiers, but he requestedthem to forbear, saying it would bring them to farthertrouble—and as for himself, being now stricken in years,his hidings were become irksome, and he was not afraid todie, for he had got time to think thereon for many years ; andas to his interest in Christ, of that he was sure. He was conveyedby the soldiers to Kilmarnock, thence to Ayr—afterwardsto Glasgow, and finallyto Edinburgh.His trial was not long delayed. He was brought beforethe High Court of Justiciary, and indicted for being with the.rebels at Glasgow and Bothwell-bridge. The libel was foundrelevant, and on the ground of his own confession alone, hewas brought in guilty, and sentenced to be hanged at tbeGrass-market, on Wednesday, the 22d of April. He was respitedfirst till the 30th of April, and afterwards till the 9th ofMay, when with christian fortitude and magnanimity, he suf-

Notices qf the Covenantets- 3-37fered all the persecutor could inflict. It is said that GeneralDalziel, who had a high personal respect for Captain Paton,on account of his valor, obtained, according to a promisewhich be gave when he was apprehended, a reprieve for himfrom the king; but this having fallen into the hands of BishopPatterson, was concealed till after the execution.Captain Paton's behavior on the scaffold was becominghis character as a Christian and the noble cause in which hesuffered. His dying testimony, which he read with a calm,unfaltering voice, we subjoin, as displaying the excellent spiritfor which he was distinguished, and exhibiting the principlesfor which the martyrs of the Covenant resisted untoblood:—" Dear Friends and Spectators,—You are come here tolook upon me, a dying man, and you need not expect that Ishall say much, for I was never a great orator, or eloquent oftongue, though I may say as much to the commendation ofGod in Christ Jesus, as ever any poor sinner had to say. '1have been as great a sinner as ever lived; strong corruptions,strong lusts, strong passions, a strong body of death, haveprevailed against me ; yea, I have been the chief of sinners.I may say on retrospection of the past, (though the worldcannot charge me with any gross transgression this day, forwhich I bless the Lord,) oh, what omissions and commissions,what formality and hypocrisy, that even my dutieshave been my grief and fear, lest a holy God should, as wellhe might, make them my ditties. My misimproved timemay be heavy upon my head, and cause of desertion; andespecially my supplicating the council, which have, I think,laid their snares the closer to take away my life, though contraryto their own professed law. I desire to mourn for mygiving ear to the counsels of flesh and blood, when I shouldhave been consulting heaven, and to reflect upon myselfjthough it lays my blood the closer to their door, and, I think,the blood of my wife and bairns. I think their supreme magistrateis not ignorant of many of their actings; but thesePrelates will not be found free when our God makes an inquisitionfor blood. And now I am come here, desired ofsome indeed, who thirst for my life, though by others not desired.I bless the Lord, I am not come here as a thief or amurderer, and I am free of the blood of all men, and hatebloodshed, directly or indirectly. And now I am a poor sin-"fier, and could never merit ariything but wrath, and have-no•v

338 Notices of the Covenanters*righteousness of my own, allis Jesus Christ's,- and his alone,and Ihave laid claim to his righteousness and his sufferings*.by faith in Jesus Christ',. through imputation they are mine,-for Ihave accepted of his offefcon his owh terms, and sworn >away myself to him- many a time, to be at his disposal, bothprivately and publicly J and now L have put it upon him toratify in heaven all that Ihave essayed to do on earth, andto do away all my imperfections and failings, and to stay myheart on him. I seek mercy for all my. sins, and trust to getall my challenges and sins taken away By the blood and sufferingsof Jesus- and-bis righteousness ;:and that he shall see ofthe travail of his soul in me, arid the Father's pleasure shallprosper in his hand. I bless-the Lord; that ever he led meout to behold any part of .his power intrie gospel) in kirks, orfields, or any of his actings forhis people in iheir straits. TheLord is with his people, while they are with him. We mayset our seal to this* while they are united. Oh, for a day ofhis power to cement this distempered age. It. is sad to seehis people falling: out by the way,.and of such a fieryspirit,when looking to be at one lodging at night; especially thosewho profess tostand by our glorious work of reformation andsolemn engagements to God( and to keep clear ofthe sins ofthese times. Oh, hold off extremities on both hands, and followthe example of our blessed^ Lord, and the cloud of wit—nesses-mentioned'in the 11th of Hebrews. Let your waybe the good old path, the word of God arid the best times ofthe church ;: forif it be not according, to his-word, it is becausethere i3 no truth in iti" Sow, as to-my interrogations, I was not clear to denyPentland,or Bothwell. , fihey asked me how long;I wasthere ? I said eight days:>and'the assize had no more to sentenceupon, forthe advocate said, he would not pursue forPfentland) by reason ofanindemnity before the privy, council:.The council-asked me if I acknowledged authority ? I,said,, all authority according to the word of God. Theycharged me with many things, as if I had been a rebel sincethe yearT640,.and at Montrose's taEing at Mauohline Muir..Lord,, forgive them,.they know not what they do." I adhere to the sweet Scriptures of truth ofthe Old an&New Testaments, and gospel preachedBy a faithful sent ministry,whereby he many times-communicated himself to thesouls of his peoplfe.andtome in particular, both in the kirks,.and since on the fields, and in .the private meetings of his pea-

Notices ofthe Govemnterst • 339pie for prayer and supplication to him^ I' adhere to our solemnCovenants, National and Solemn League. Acknowledgmentof Sins and Engagement to Duties, which becamenational. I adhere to our Confession of Eaitb* Larger andShorter Catechisms, Causes of Wrath, and to all the testimoniesgiven by his people formerly, and of late, eitherdn fieldsor on; scaffolds, these years bygone, in so far as they areagreeable to his word, the practice of our worthy reformers,the holy true zeal, and according to his rule. I adhere toallour glorious work of reformation. Now, I leave my testimony,as a dying man, against the horrid usurpation of-burLord's prerogative and crown right; I mean that supremacy,established by law in these lands, which is a manifestusurpation of his crown, for he is given by the father to behead of the church, "and he is the head of the body, thechurch: who is the beginning, the first-born from the dead :that in all things he might have the pre-eminence. For itpleased the Father, that in him all fulness should dwell."—Col. i. 18, 19. Against Popery, Prelacy, and Erastianism,and all that depends upon that hierarchy, which'is- a yokethat neither we nor our fathers were able to bear, which thepoor remnant is groaning under this day, by that horrid cruelty,rending their consciences by tests and bonds; taking awaytheir substance and livelihoods, by fines and illegal exactions,plunderings and quarterings, and compelling them to sin, bybearing* joining, and complying with the malicious curates." Wo unto you Scribes and Pharisees, hypocrites; for ye shutup. the kingdom of heaven against men : for ye neither go inyourselves, neither suffer ye them that are entering to go in."Matt, xxiii. 13. I leave my testimony against the indulgencefirst and last, for Lever looked on it as a snare, and so Lneverlooked on them as a part of the hopeful remnant of thechurch; and now it is sad to>see how some of them havejoined; by their deeds or by their language, in the persecutionofthe poor remnant."Now, I would briefly address a word or- two to threeclasses; but I think, if one would rise from the dead, hewould not be heard by this generation? who are mad uponidols and this world. 1* Those who have joined deliberatelywith the persecutors, in>all their robberies? and haling innocentsouls to prison, death* and > banishment. The Lord willnot hold them guiltless; theymay read what the Spirit of©edhath recorded of them in Jude 11> and downward; an

340 Notices of Ihe Covenanters.Obadiah's prophecy. 2. Those who seem to be more soberand knowing, yet through a timorousness and fear, have joinedwith them in all their corrupt courses, forease and theirown things: do not think that these fig-leaveswill cover you;it is a hazard to be mingled with the heathen, lest we learnof them their way. Oh, Sirs, be zealous and repent; seekrepentance from Christ, he purchased it with his blood; anddo.your first works, if ever there was any saving work onyour souls; for he will come quickly; "and who may abidethe day of his coming ?" Oh, Sirs, the noble grace of repentancegrows not in every field ; many could not get it, thoughthey sought it carefully with tears. Oh, work while it isday, the night draweth on, and it may be very dark.—3. Those who have been most tender; and oh, who of us•ean say, that we have out of love to his glory singly followedhim; upon examination, I fear, we shall find it not so, butthat we have come far short. I fear we shall not find himsuch as we would, nor he us such as he would. Oh, we maysay, from the crown ofthe head to the sole of the foot, thereis no place clean. None can cast a stone at another; we areall wounds, bruises, and defilements. We must put thiswork upon him who is the fountain to wash foul souls, who"breaks not the bruised reed, nor quenches the smoking flax."Give him much to do, for we have much to do for him. Oh,that there were no rest in our bones because of our sin. It isthe Father's pleasure that he should see his seed, and the.pleasure ofthe Lord prosper in his hand. Oh, that he wouldmake every one of us understand our errors, and unite us afterthe good old path, followed in the most pure times of ourchurch, and unite us to our Lord Jesus Christ, by faith in hisrighteousness, by imputation and virtue of his suffering forsinners, and keep us there. There is no safety but at his back;and J beseech you, improve lime, it is precious when rightlyimproved; "for ye know not when the Master calletb, atmidnight, or at cock-crowing." Dear friends, the work ofthe clay is great, and calls for more than ordinary exertion.Oh, be oft at the throne, and give him no rest to make sureyour soul's interest. .Seek pardon .freely, and then he willcome with peace; seek all the graces of his Spirit, the graceof love, the grace ofholy fear and humility. Oh, but there ismuch need of this and the promised Spirit." Now, I desire, to salute you, dear friends in the Lord JesusChrist, whether imprisoned, banished, widowed, and

Friendly Visiting by Ministers. 341fatherless, or wandering and Cast out for Christ's sake andthe gospel's: the blessing of Christ's sufferings be with youall, strengthen, stablish, support and settle you, and the blessingsof him who was in the bush, which while it burnt wasnot consumed, and my poor blessing be with you all. Now,as to my persecutors, I forgive all of them; instigators, reproachers,soldiers, privy council, justiciaries, apprehenders,in what they have done to me; but what they have done indespite against the image of God's name in me, who am apoor thing without that, it is not mine to forgive them ; but 1wish they would seek forgiveness of him who hath it to give,and do no more wickedness."Now, I leave my poor sympathizing wife and six smallchildren upon the Almighty Father, Son, and Holy Ghost,who hath promised to be a Father to the fatherless, and aHusband to the widow, and the orphan's stay. Be thou allin all unto them, O Lord. Now, the blessing of God, and mypoor blessing, be with them. And my suit to thee is, thatthou wouldst give them thy salvation. And now, farewell,wife and children ; farewell, all friends and relations; farewell,all worldly enjoyments; farewell, sweet Scriptures,preaching, praying, reading, singing, and all other duties.—Welcome Father, Son, and Holy Spirit. I desire to commitmy soul to thee in well-doing. Lord, receive my spirit.JOHN PATON."In the appropriate words of the author of the " Scots' Worthies,"we add,—" Thus another gallant soldier of JesusChrist came to his end. Though his extraction was butmean, it might be truly said of him, 'That he lived a heroand died a martyr.'"FRIENDLY VISITING BY MINISTERS.Mr. Editor,—Permit me through the pages ofthe ReformedPresbyterian, to lay before its readers a few thoughts ona subject which to me has long appeared one of deep and interestingconcern to every one that desires the prosperity ofthe Church of God. I mean friendly visiting on the part ofpastors of congregations. On this subject the expectations ofchurch members, and the professors of religion generally, areoften unreasonable and improper. And while I frankly state,

342 -Friendly Visiting by Ministers.asl shall do, what seems to me wrong, it is hoped that neitherministers nor people will suppose that it is any part of mydesign to find fault, but simply to call their attention to thesubject. And this I do, under tbe almost certain convictionthat all that is necessary to the required reformation, is onlyto point out the evil. . A word to the wise is enough.The expectations of a christian ministry, and of a christian.people, should be,high and elevated : they ought to look for,and pray for great things; and if so, they will make great attainments!Here there can be only one opinion. The morethat is expectedby a prayerful exercise of faith, the morewill be obtained. As we ask, so shall it be: "the desires ofnhe righteousshall be granted." But as it respects the means• of making these attainments, ithere may be a difference ofopinion, as I am sure there is a difference of practice.The immediate object of the christian ministry is "the perfectingofthe saints, and the edifying of the body of Christ."Eph. iv. 12. The aims and efforts of ministers should all bedirected to the attainment of this object. To the attainmentof this, should their time be devoted as well as all the ener-: gies of their, minds.To prevent mistake, 1 remark here, that a christian peoplethave a right to expect from their pastor the faithful and assiduousministration of public ordinances. Further, theyhave a right to expect periodical ministerial visits ; and dietsfor catechetical examination. They have a right also to expectthat their pastor will visit them when they are sick; andfurnish them with counsel and instruction when they are inspiritual trouble and distress. These claims, and whateverother duties necessarily arise out of them, are fair and legitimateobjects of expectation on the part of a christian people.I add, however, that it is unreasonable to expect that a ministerof religion should devote much of his time in mere friendlyvisits to the people of his charge: that he should cultivatetheir acquaintance is proper, nay desirable, but that any greatportion of his time should be so employed, is far indeed, fromtheir, or his advantage.A people have a claim upon their pastor's time ; but onlya small portion of it should be claimed for such purposes; andno part of it should be so claimed if it may in any way interferewith the necessary duties of his office, which have beenalready specified. Nor should a minister of religion allowhimself to form the habit of spending much time in mere social

'Fiiendbf Visiting by. Ministers. -343visiting. When a man has a sufficiently deep sense oftheresponsibility of his office—the spiritual prosperity of his people—andthe glory of the Saviour, he will findother and betteremployment for his time. An employment of it, that wi 11meet the responsibility of his office, the improvement of hispeople, and the glory oF Christ more effectually and permanently,than such a practice.There is manifest danger too, that such a practice maylead to the contemptible and sinful habit of gossiping, than.whicb but few things will more surely ruin a man's ministerialusefulness. A young man entering upon the dischargeof pastoral duties whose education and perhaps constitutionaltendency, do not strongly urge him to study, may find thatfriendly visiting is a pleasant way of spending time that mightotherwise hang heavy on his hands. And perhaps he maybe able to flatterhimself into the belief that such is an advantageousway of profiting in his ministry. That he maythereby obtain and secure a hold in the affections ofthe peopleof his charge. He may find himself sorely tempted too,by their earnest and oft-repeated solicitations, "do call andsee us frequently." Or he may be tempted to the same courseby reproach thoughtlessly cast upon him by members of hiscongregation, because he has not done so as frequently asthey have wished.In all such cases both ministers and people exceedinglyerr ; or to use a homely phrase, "they stand in their ownlight," respectively. To obtain a secure hold on the affectionsof a people, is an end worthy of every consideration onthe part qf a minister. But, before he trusts to such meansfor the attainment of this end, it would be well for him to inquirewhether they are likely to be successful. I have nodoubt it will be found by experience that this kind of hold upona people is a very slender, as well as a very unsafe one.—The general result will prove a failure ; because it is not ahold upon their understandings; nor, indeed upon their loveand esteem, but simply on their feelings:—on that part of ourconstitution which is the most variable and uncertain. Withmy whole heart, 1 sincerely pity the man who confides tosuch means for success in bis ministry.; for indeed he is inthe fair way of being disappointed. It is often noticed as amatter of surprise that church members with whom a ministermay have been very intimate beeome offended, withoutany known or obvious cause., Here lies the secret in most

3 ±4 Friendly Visiting by Ministers.cases: it is not the principle of esteem or love flowing fromu felt experience of good obtained through the medium oftheir pastor's ministry, but a mere feeling arising from theintimacy of companionship. Instead of aiding a minister inhis work, the course referred to often becomes embarrassment; that it may please for a time, I doubt not; but ultimatelyit brings a minister into contempt 5 because, it presentshim not in his proper relation as a pastor and spiritualinstructor, but only in the character of a mere companion.—It would be well too, if the contempt extended only to theman, but unhappily it is frequently extended to his office.—Thus, the man by acting out of character brings undeservedreproach upon the office which he bears.On the other hand, it is of importance to a christian peopleto inquire before they desire such employment of theirpastor's time, whether it may tend to their spiritual edification—whetherwith all the gratification it may afford them,it is not too dearly purchased when bought with time whichought to be. devoted to more sacred engagements. Peopleshould distinguish between mere gratification and spiritualgain! - Now the. mere friendly calls of a minister seldom riseabove the former, but they sadly' infringe on the latter. It isthis fact which to me appears demonstrated by an inductionof particular cases that induces me to lay these remarks beforethe christian public. To this conclusion there may besome slight exception in a few peculiar cases; but these arefar indeed from, affecting the correctness of the general conclusion.In the preceding remarks one view of the subject only hasbeen taken; namely, that,mere visiting is, at best unprofitable,and often injurious in its results. But, there is another,and a far more important view in which it must be contemplated; namely, Is the practice compatible with imperativepastoral obligations? In.other words, is it practicable fora minister to employ much of his time in making mere friendlyvisits, and at the same time perform the necessary dutiesof his office in a sufficient and satisfactory manner ? I maintainthat these two things are incompatible—that it is impracticablefor any minister to perform the duties of his office asthey ought to be performed, and at the same time employmuch of his time in friendly visiting. If the latter is indulged,the former must in part be neglected, or superficially performed,or perhaps both f • ""

Friendly Visiting by Ministers. 345This view ofthe subject it is presumed may be made outmost satisfactorily. The Sabbath is to be devoted to the ministryof the word; and to the duties of public and privateworship. Of the remaining six days of the week, one shouldalways be appropriated as a day of rest; for experience hasproved that one day. in seven is necessary for this purpose.Sound health cannot be preserved, if the practice of continuedand unsuspended labor is followed. A minister of thegospel who labors faithfully, and it is only of such that Ispeak, requires one day's rest in seven as a compensation forthe Sabbath, which though a day of religious rest is to him aday of severe, corporeal and mental labor. Add to this thetime necessarily occupied in his own domestic affairs ; andthese he must attend to, otherwise he involves himself in theguilt of "having denied the faith," and being "worse than aninfidel." For indeed, few ministers are provided with themeans of securing the paid services of others in such affairs.For these, one day in the week is on an average a moderateallowance. Again, extra week-day ministrations, such asthose on sacramental occasions—fast and thanksgiving days—supplying in other congregations—attendance on churchcourts—and the time employed in connexion with these duties,fortravelling, will average at least another day in theweek. Another will be required for ministerial visitation,and diets for examination. Leaving thus two days in theweek only, for study, and preparation for Sabbath ministrations! I say study, as distinct from immediate preparationfor the pulpit. The former is general; ihe latter is particularand specific. General study I hold to be indispensablelo ministerial usefulness and respectability. Indispensableto the acquisition of necessary information on a variety of topicsfalling within the proper range of theological inquiry.—And indispensable also, as well to his usefulness, as to his respectability.No man can maintain a respectable standingas a minister, and neglect general study and reading ; norwould he be worthy of it. Tbe apostle Paul did not overlookthis important employment of a minister's time. Althoughendowed with an extraordinary influence ofthe HolyGhost, he gave heed to the duty of general study ; thereforebe says, when writing to Timothy, " The cloak that I left atTroas with Carpus, when thou comest bring with thee, andthe books, but especially the parchments." And on anotheroccasion he says to Timothy, " Till I come, give attendance

346 fFriendty Visiting by Ministers,to reading." In ordinary cases a man's mind must soon becomebarren, if not assiduously cultivated, and stored withvaluable general information ; while superficiality and leannessmust characterize his public ministrations. That suchministrations may often be aeeeptable, I doubt not; but that• they can be extensively useful, I deny. Such may be "milk'for babes," though even this is doubtful; but can never fur-• nish "strong meat" for those that are of full age !According to the calculation which has been given, only' two days, on an average, can be counted on for general study,and for immediate preparation forthe pulpit. Now thereis not a man whose opinion on a subject of this kind is entitledto respect, will say that this is too much time to be employedin study. Indeed, the greater number would say thattwo days is little enough to make the weekly preparation forpreaching, though most diligently employed. And if so, isthis portion of time, which is all that can fairly be counted on,for general study as well as the specific preparation necessaryfor preaching, to be encroached upon by mere friendlyvisiting ? Is the time, the careful husbanding of which is re--quired for the conscientious performance of two necessaryduties to be frittered away, in doing that which is not neces-=sary ? Is mere feeling to be gratified at the expense of util-*ity, principle and conscience fNor is it the waste of time which ought to be better em'ployed, that constitutes the only objection to the habit of vis~iting; it unfits the mind for close application and study, sothat when a man returns home his thoughts are dissipated ;and before they can be recalled and collected, the remainingpart of the day is consumed, Thus the habit becomes destructiveto anything like regular and successful study, whichrequires unbroken quiet and retirement, as well as time.-^*The man who persuades himself into the opinion that he canfaithfully perform the duties ofthe ministry of reconciliationwithout close and vigorous study, imposes as well upon himself,as upon the people of his charge. And the impositionwill by and by become evident to the judicious and discerning,by inefficiency on the one hand, and ignorance on theother.Men distinguished for learning and vigor of intellect havefelt and complained that all the time they could command bythe most rigid economy, was too little for study. Knox, withbis giant mind, could not, in his own estimation, spare time

The Use of Pfayef. 347'from his studies to attend upon Queen Mary, for a short timeon a particular occasion. He remarked, that folks wouldthink he ought rather to 'have been at his book. On hisdeath bed, James Durham said, that were his life spared forten years longer, he would prefer to employ nine of them inhis closet to make preparation for preaching the tenth year.Jf such was the experience of'these and other gifted men,surely the practice of frequent friendly visiting must be incompatiblewith adequate preparation for the pulpit on thepart of less gifted and less learned men.If these remarks should meet the attention of young menpreparing for the ministry, they are solicited to ponder themwell; and to avoid as they would the plague, the idling andwasting their time by indulging in a habit so unprofitable andpernicious. Let them understand that severe and prayerfulstudy is ofthe very last importance to the successful preachingof the gospel.THE USE OF PRAYER." What profit shall we have, if we pray unto him V This "is indeedthe language of prayerless impiety; and is urged by thosewho " cast off fear and restrain prayer," as an excuse for the neglectof this important duty. They say, God is a Sovereign, and will alwaysdo his pleasure. He knows all our wants, and is benevolentenough to supply them, if he thinks proper. Therefore, our prayerscan have no influence on his determinations. If be intends tobestow blessings upon us, he will do so, whether we pray or not;and if he has determined to withhold them, our prayers can neverinduce him to change his designs. Therefore it is useless to pray.Although it is not our object at present to obviate the cavils ofthecarnal mind against spiritual duties, it may he proper to remark,that those who urge this objection, ought, in order to be consistent,on the same ground, to abstain from all efforts to obtain their dailybread, or any other blessing j for the objection has as much force inthe one case, as in the other. God is as absolute a Sovereign in thenatural, as in the moral world. He knows our temporal, as perfectlyas our spiritual wants. And be is as benevolent in relation to theone as the other. Why then do they not say, If God has determinedto give.us food to eat, he will do it, without any effort on our part:and if not, we must starve, let us do what we may 1 But starvationand death would be the result of such a course of conduct. God,we are certain, will never rain down bread from heaven, to feed;the idle and presumptuous. And yet the most judicious and pev^

34SThe Use of Prayer.severing efforts of man cannot make a blade of grass grow, or pro1cure the supply of a single want. Hence, it is manifest, that thisobjectionto spiritual duties is utterly baseless; and those who urgeit, would avail themselves of it, as an excuse for slothfulness and inactivityin secular concerns, but for the fact, that they love the world,and delight in pursuing its empty pleasures and unsatisfying profits.But, while the people of God never indulge such impious sentirnents4the question sometimes arises in the pious heart, What goodcan my'poor prayers effect? If through my ignorance and shortsightedness,the Lord often finds it necessary to withhold the thingsI ask for, and to bestow what 1 never thought of, what beneficial influencecan be produced on myself or others, by my imperfect prayers% This is a question that deserves a candid consideration and aserious answer.Of a variety of suggestions that might be made, we shall submitbut two.1. Prayer is one qf the appointed means by which God dispenseshis blessing, upon his church and the world. If, then, we could dis^cover no connexion between the means and the end, yet when Godhas revealed a way, in which a given result is to be realized, wehave no. warrant to expect that result in any other way. WhenJesus anointed the eyes of the blind man with clay, (which, to theeye of human reason, appeared more likely to deprive a man of sight,than to restore it,) and directed him to go and wash in Siloam, animplicit compliance with the divine direction Was the only means bywhich he could expect restoring mercy. In like manner, God hasappointed prayer, as one of the means by which he will conveybis blessings to the soul. Though he has promised absolutelyto his people all that they need, and all that they can desire, saying," I the Lord have spoken, I will do it;" he adds, " Yet for this,will I be inquired of, by the house of Israel, to do it for them."—Kead Ezek. xxxvii, 25—3.8, and the conclusion is irresistible, that,though God has determined, and even revealed his determination inthe foim of a promise, what blessings he will bestow, he has done so,in full view of all the prayers which shall be offered up by his people.Therefore without prayer, there is no warrant to expect thefulfilment of the promise.2. By prayer, the hearts of God's people are prepared for the receiptof divine blessings, ft is a remarkable characteristic of God's•rracious dealings with his beloved people, that he rarely bestowsspecial mercies upon them individually or collectively, without previouslypreparing them, by some special dispensation, to appreciatetind improve the blessing. And awakening in their hearts the spiritof grace and supplication, is one ofthe principal meansby which hesecures this result.This.is strikingly illustrated in the case of Daniel, in reference tothe termination ofthe Babylonish captivity. The Lord had expresslyrevealed to his backsliding people, that the period of servitude

The Use of Prayer. 349which he had been constrained to bring upon them, would be limitedto seventy years. When that period was drawing near a close, theprophet says, " I, Daniel, understood by books the number of theyears, whereof the word ofthe Lord came to Jeremiah the prophet,that he would accomplish seventy years in the desolation of Jerusalem.And I set my face unto the Lord God, to seek by prayer andsupplications, with fasting and sackcloth and ashes." And then followsthe record of the prayer which he poured out on that occasion,concluding with this importunate petition : " O Lord, hear ; O Lord,forgive; O Lord, hearken and do; defer not, for thine own sake,O my God; for thy city, and thy people are called by thy name."And then he adds, " And while I was speaking, and praying, andconfessing my sin, and the sin of my people Israel, and presentingmy supplication hefore the Lord my God, for the holy mountain ofmy God ; yea, while I was speaking in prayer, even the man Gabriel,being caused to flyswiftly, touched me about the time of the eveningoblation," &c. See Dan. ix. 1—21.Now it is obvious that Daniel had a clear understanding, that theBabylonish captivity was limited to seventy years—that God had explicitlypromised, at the end of that period, to deliver his people outof the hands of their oppressors, and restore them to their own land ;—and at ihe time referred to in the above quotation, he knew thathe was living in the last year of that period. Instead therefore ofconcluding that, because the event was certain, it was needless topray for its accomplishment, he became the more importunate, thenearer tbe result approached. And, no doubt, both the reasonswhich have been mentioned, had their full operation on his mind.—He knew that God's promise to restore the captivity of his peoplewas made, in full view of their believing and penitent prayers; andthat they had no reason to expect the fulfilment of the promise, unlessthey were brought to a proper state of feeling, in relation to the sorejudgment with which they had been visited. Under these convictions,he set himself to work, "to confess his sins, and the sins of his people,"and "to pray" earnestly for the restoration of Israel. Andimmediatelythe Lon.1 sent his messenger, not only to open tbe way forthe fulfilment of what he had already promised, but to reveal to hisservant the events of judgment and mercy for ages long to come.Thus, one ofthe principal uses pf prayer always is, to prepare theheart ofthe suppliant for the receipt of divine blessings. And untilthis effect is produced, his people have no reason to expect the tokensof his special favor.Nor is it necessary, in order to secure this object, that they shouldbe able, in all cases, to anticipate distinctly the very blessings whichare about to be bestowed. Whenever the Christian is enabled toexercise the true "spirit of grace and supplication," he is preparedto receive whatever God chooses to bestow, and just in that way,and at such time, as he sees best; and to be denied, whatever heitbiuks proper to withhold.

$5Q'The Reformed Presbyterian—Price Reduced.THE REFORMED PRESBYTERIAN—PRICE REDUCED.After mature deliberation, aided by the counsel of friends and pa>irons in various parts of bur-church, We have concluded to reducethe price ofthe Reformed Presbyterian to one dollar per annum,.after the close ofthe present volume. The Teasons inducing the reductionare:—1. A.desire to extend the circulation.. While it is gratifying to •know that the Magazjfte is taken by a large proportion ofthe headsof families, and by many others in our church, and also by a goodlynumber not of our ecclesiastical connexion; it! is also known thatmany have a desire to subscribe,* who feel unable. Of these someborrow; others are more or less-deprived of an opportunity of perusal.It is hoped the low price at which we propose to furnish theensuing Volume,- will put it within the reach ofthe ability of almostall, and be a sufficient inducement for them generally to put themselvesin possession ofthe work.2. A desire to save postage to our subscribers. In several officesthe postage of two sheets is now charged on each No. because it containseight pages more than the recent construction of the law allowsto one sheetiin a pamphlet of this size. To remedy this inconvenienceand expense, we propose to reduce the number of pagesto one legal sheet, and to use type throughout of the size which hasbeen used for years on the last six pages of each No. This will furnisha little more reading matter than has heretofore been given ; sothat, in this respect, our subscribers will rather gain than lose by thechange ; while in, tbe postage there will be in many cases the savingofone half.The reduction in price will require about three hundred subscribers,in addition to our present number, to meet the expenses of the •work. This addition, We trust, will be promptly made to our subscriptionlist, as we doubt not it can be done easily and readily, if"the friends of the work- generally-will use a little exertion in theirrespective neighborhoods. Their best exertions on behalf of theMagazine we then respectfully solicit from all; and ourpresent subscribers,will allow us to suggest to them the claim which the reductionin price1 on their own Nos. gives us on their continued and in- -creased influence in procuring new subscribers, by whose aid theworkmay be sustained at so low a rate. Let each subscriber endeavorto procure one additional, and our object in furnishing theMagazine at only $1,00 per aniwim, will be fully accomplished..

i 3%fe Death-bed of Rutherford. S5liTHE DEATH-BED OF RUTHERFORD.(From the Toronto Banner.)Rev. Samuel Rutherford, Pf'ofessor' of. Divinity in the Universityof St. Andrews, was one ofthe brightest ornaments ofthe Presbyteriancauseiii the seventeenth century. The Parliament of Scotland.Was about to-proceed against him in 14&61J when the persecutions of 'Charles the Second were just commencing; but Mr. Rutherford'sdeath removed bim from their jurisdittion.. This worthy man diedthe very day. before the Parliament passed-the famous- RescissoryAct.Tread lightly through the darkened room, for a sick man liet-h there,.And 'midsthe dimness only stirs the whispered breath of prayer,As anxious hearts take watch by turns beside-the lowly bed,Where sleep-the awful stillness wears, that soon must wrap the dead !!Hours hath lie known of fevered pain •; but now bis rest is cairn,As though upon the spirit worn, distilled some healing balm :It may be that his dreaming ear wakes old accustomed words,Or drinks once more the matin song.of Anwoth's "blessed birds."*O! green and fresh upon bis--soul those early haunts arise;His kirk! his home! bis wild wood waft! with all their memories—The very rushing-of "the burn by whieh so oft he trod,The while on eagle -wings of faith his spirit met its God \A smile bath-brightened on his lip,—alight around bis brow;Oh ! surely "words unspeakable" that dreamer listeth now;And glories-of the upper sky-his raptured senses steep,Blent with the whispers-of his love-,- who gives his loved ones sleep!:Butbark ! a sound-! a tramp ofhorse ! a loud, harsh, wranglino- din !Oh! rudely on that dream of heaven thts-world hath broken in ;In,vain -affection'*! earnest plea,—the intruders forward press,And with a.strtiggling spasm of pain,, he wakes to consmouaness \Strange lights are streaming.through the room—strange forms areround his bed$*»*&Slowly his dazzled sense takes in each shape and sound ofdreao*^" False to thy. country's honored laws, and to tby sovereign lord, '•-I summon tliee to meetthy doom, thou traitor, Rutherford!" ^Bped

352 Items qf Intelligence." A few brief days, or briefer hours, and I am going home,Unto mine own prepared place, where but few great ones come!And to the judgment-seat of him who sealed me with his seal;'Gainst evil tongues and evil men I make my last appeal!" A traitor was His name -on earth ! a felon's doom his fate !Thrice welcome were my master's cup : but it hath come too late !The summons of that mightiest King, to whom all kings must bow,Is on me for an earlier day—is on me even now!"I hear! I hear! the chariot wheels that bring my Saviour nigh :For me he bears a golden crown—a harp of melody ;—Forme he opens wide his arms—He shows his wounded side ;Lord ! 'tis my passport into life !—I live, for Thou hast died !They give his writings to the flames; they brand his grave with shame,A hissing in the mouth of fools, becomes his honored name—And darkness wraps awhile the land for which he prayed and strove;But blessed in the Lord his death—and blest his rest above ! P.ITEMS OF INTELLIGENCE.American Bible Society.—We learn from a document recently issuedby the American Bible Society that it* receipts during fivemonths ending 1st October last, (being the first five months of thepresent fiscalyear,) amounted to §47,457,73 ; which is an increaseof #7,524,73, upon the corresponding period of last year.In the same five months, 157,522 Bibles and Testaments havebeen issued, being an increase of 42,020 copies upon the issue inthe corresponding period of last year.The call.for Bibles is represented to be unusually urgent, fromvarious quarters, both at home and abroad. To replenish the depository,and to put it in a condition to issue books to Auxiliariesnn short credit, when necessary, and to furnish them gratuitously toihose who cannot purchase, there is need of $40,000 more than theBoard has at command.Incest legalized.—A man named William Wilson was convictedlast August before the Hartford (Conn.) County Court, ofthe crinjeof incest. The charge was founded on the fact that he had marriedthe daughter of his deceased wife by a former husband—the samebeing as charged by the Judge, in violation ofthe law; and the juryreturned a verdict accordingly. The case was carried upon a writof error to the Supreme Court, where the decision of the lowerCourt was a few days since reversed. The Court deciding that theaffinity between the plaintiff in error and his wife's daughter ceased•an tbe death of the wife,

THER E F O R M E D P R E S B Y T E R I A N .Vol. VII. February, 1844. No. XII.DRAUGHT OF AN ACT OF COVENANT RENOVATION,Containing the substance qf the National Covenant and SolemnLeague and Covenant, with an acknowledgment of Sins, andengagement to duties ; in accommodation lo the present time.'Preamble.We, all and everyone of us, whose names are underwritten,professing the faith once delivered to the Saints, restingour souls for eternal salvation upon the merits and mediationof our Lord Jesus Christ, and setting before us the glory ofGod and the advancement of the kingdom of Christ, have,•M.fter mature deliberation, and much searching of heart,according to the example of God's people in former times,both in theseand other nations, resolved, in the strength ofDivine grace, to recognise publicly, the obligation of our•own and our fathers' vows, and in the presence of the Holy•Lord God, to eater into a Solemn Covenant, never to beforgotten. Recognising the duty of individuals and communitiesto vow to the Lord and pay, — bewailing deeplythe wide-spread breach of Covenant, and insensibility tofederal obligation, which so mournfully characterise this nation; lamenting our own manifold neglects, and violations ofsolemn vows ; and regarding the present aspects of DivineProvidence, in relation to the Church, the lands in whichwe dwell, and the world at large, as particularly calling torenewed Covenant-dedication and obedience.w

354 Draught of an act of Covenant Renovation.We, therefore, in all reverence and humility, approach^the Majesty in the heavens; and, lifting up our hearts withour hands, do, jointly and severally, for ourselves and posterity,swear in his great name, —Profession of the True Religion,1. That having, after careful examination, embraced theTrue Religion, as it is taught in the Scriptures of the Oldand New Testaments, and declared in the Confessions ofsome of the purest Reformed Churches, and more especially,as exhibited fully and clearly in the doctrinal Standardsof the Reformed Covenanted Church in Britain and America,—the National and Solemn League and Covenant,—the Westminster Confession and Catechisms',— the ScripturalTestimonies emitted by Christ's faithful servants atthe memorable period ofthe Second Reformation, and since,and embodied in the Testimony of the Reformed PresbyterianChurch, we, joyfully, before God and the world, professthis as the true Christian faith and Religion, pleasing toGod, and bringing salvation to man ; and through the graceof God, we shall sincerely and constantly endeavour to understandit more fully, preserve it pure and entire, and transmitit faithfully to posterity. Confessing with our mouthsthe Lord Jesus Christ, and believing in him with our hearts,we accept of God in Christ as our sure and all-sufficientPortion; we yield ourselves, soul and body, to be tbeLord's, now and for ever. As his devoted servants, relying.solely upon the Redeemer's righteousness for acceptance,we take the Moral Law as the rule of our life, and engagethat we shall study to walk in all its commandments andordinances blamelessly. Living to the glory of God, as ourchief end, we shall diligently attend to the duties of the closet,and the family, tbe stated fellowship-meeting, and thesanctuary,observing them, according to Divine prescription.and seeking in them to worship God in spirit and in truth.-And, as we can neither have comfortable evidence of'lhe realityof religion in our own hearts, nor recommend it to others,nor expect a blessing upon our endeavours, except, with ourprofession, we join such a life and conversation as becomethose who have entered into Covenant with God, we solemnlypromise to abstain from all known vice, and everyappearance of evil,—to cultivate Christian charily,—to dogood to all men as we have opportunity,—and to endeavour,

Draught of an act qf Covenant Renovation, 355'by a constant course of godly practice, to adorn the doctrineof God our Saviour in all things,—that the excellence of ourtestimony may be manifest by the practical observance of itsprinciples, that others, at present and in future generations,may be led to join themselves to the Lord and his people,and that his honour and praise may be advanced for ever.Recognition of Reformation attainments, and Federal Deeds of our Fathers.2. With grateful and united hearts, we desire ever top-raisethe Lord for the light of the Protestant Reformation,— and especially for the peculiar glory and fulness of theCovenanted Reformation, as it once shone in Scotland, andin part also in England and Ireland. Regarding its riseand establishment as a singular and eminent fruit of theDivine favour to the lands of our nativity, we this day cordiallyrecognise the Scriptural excellency of its grand principles,as these were embraced by the Church and kingdomof Scotland, and are exhibited in the National Covenant,and afterwards avouched by persons of all ranks in theSolemn League and Covenant of the three kingdoms. Thesefederal deeds, being moral and Scriptural in their nature,and entered into by the nation through its representatives,are, we believe, and will be binding upon these nations tothe latest posterity. Although we are not now in circumstancesto renew these Covenants in a national capacity,we nevertheless acknowledge them as the righteous andfundamental compact, according to which the legislation andadministration of these kingdoms should be conducted, andby which the character and duties of rulers and subjectsshould be regulated; and we openly and gladly own theirobligations upon us, as a minority, when the nation, as such,has perfidiously violated the oath of God, and the majorityare either willingly ignorant of it, or presumptuously refuseto acknowledge it.Fully convinced that we, with all our interests, civil andreligious, were embraced and represented in our fathers'covenants, we hereby cordially acknowledge that these vowsare on us, even upon us, who are all alive this day. Deploringthe sin of the land in their rejection, and desiring to befree of any participation in it, we all and every one of us,jointly and severally, swear anew this day the oath of God,in terms and tenor of our National Covenants, according toour present condition and circumstances.-w&

3-56 Draught of an act ef Covenant Renovation.3. In accordance with the explicit statements of thesefederal deeds, while we own and profess the True religion,pledge ourselves to its preservation, and to endeavour tobring the Churches in these three kingdoms and throughoutthe world to the nearest Scriptural conjunction and uniformity,we abhor, detest, and solemnly abjure all false religion,superstition, heresy, schism, profaneness, and whatsoevershall be found to be contrary to sound doctrine and thepower of godliness.Abjuration of false religion,—Popery, Prelacy, Ac.Particularly, we condemn and reject the tyranny, heresy,superstition and idolatry of the Romish Antichrist; — hisusurped authority, by exalting a sinful mortal to the place ofthe Lord Jesus Christ, as Head of the Church; his blasphemouspriesthood and wicked hierarchy ; and his subjugation ofcivil government to their cruel domination. W e wholly rejectthe claims of the Romish Church to supremacy and infallibility,—its perversion of the rule of faith by unwrittentraditions; the exaltation of Apocryphal writings to equalitywith the Word of God; and its denial of the use of theScriptures, and of the right of private judgment to the people.W e repudiate and abhor its manifold corruptions indoctrine, as they respect original sin, justification by faith,the meritorious work of Christ, and the work ofthe Spirit insanctification; the nature, number, and use of the Sacraments;and the state ofthe dead. W e condemn its corruptionsof the moral law by the wicked distinction betweenmortal and venial sins; the merit and satisfaction of humanworks; mental reservation; absolving from oaths and contracts;impious interference with the law of marriage ;and the doctrine that the end justifies the means :—We abhorits idolatry, superstition, and corruption in worship, —by the adoration ofthe Virgin and of images, and invocationof saints and angels ; the offering of the mass as a sacrificefor the sins ofthe dead and the living; veneration of relics ;canonization of men ; consecration of days, and places; andprayers in an unknown tongue;—processions, and blasphemouslitany; and, finally, we detest and condemn itscorruption and cruelty in discipline and government, bvgranting indulgences, enjoining penances, promulgating andexecuting cruel decrees, warranting persecutions and bloodymassacres; with its countless superstitious rites and usages,and its gross and intolerable bigotry, in excluding from the

Draught of an act of Covenant Renovation. 357hope of salvation all who do not acknowledge its wickedsupremacy, and maintain its soul-destroying heresies. Andwe engage, according to our places and stations, and by allScriptural means competent thereto, to labour for the extirpationand overthrow of this monstrous combined system ofheresy, idolatry, superstition and oppression, believing it tobe fundamentally opposed to the glory of God, — the enemyof Christ and his gospel, and destructive to men's souls, libertiesand civil rights; — while in love to the persons ofthose who are under the thraldom of Antichrist, we shallearnestly seek that they may be delivered out of Babylon,that so they may not be partakers in her coming plagues.In like manner, abhorring and detesting all Antichristianleaven, whether in the government and discipline, or in thedoctrine and worship of the Church, or in civil systems, wereject and abjure Prelacy, as essentially unscriptural andanti-christian, and as oppressive to the Church of Christ, andhostile to the interests of pure and undefiled religion. Wetestify against the Established Church of England and Irelandfor its imperfect reformation, and its long continuancein the sin of many Antichristian practices; for its abject acquiescencein the Erastian supremacy of the crown ; for itsutter want of Scriptural discipline ; and for criminal connivanceat the recent spread within its pale of several Popisherrors and abominations. We reject, moreover, Socinianismand Arianism, which, by denying the doctrine of a TriuneGod, and the true and proper Godhead of the Son andthe Holy Spirit, subvert the foundations of revealed religion,and of a sinner's hopes for salvation. We reject, likewise,Arminianism, in every form, as derogatory to the work ofChrist and the grace of the Spirit, and affording a false andunscriptural view both of man's fallen and recovered condition.We reject the system which maintains the personaladvent ofthe Redeemer, at the commencement ofthe happyMillennium, and his reigning as a temporal king on earth, asinconsistent with the nature of Christ's kingdom, and withthe Scriptural doctrines of the resurrection ofthe dead, andeternal judgment. And disavowing and condemning all infidelity,and libertinism, falsely called liberality, we solemnlypledge ourselves to pray and labour, according to ourpower, and as far as our influence extends, that whatever iscontrary to sound doctrine and the power of godliness maybe removed, that thereby a free course may be opened up,

358 Draught qf an act qf Covenant Renovation.for the diffusion throughout all nations of the pure and unadulteratedGospel of the blessed God.Acknowledgment of Messiah's headship, and of a Scriptural Magistracy,— Recovery of Reformationattainments.4. Believing that the peace and prosperity of the nation,and the quietness and stability of the reformed religion, depend,in a great degree, on the establishment and maintenanceof a Scriptural system of civil rule, and upon the.approved character and conduct of rulers supreme and subordinate,to which these nations, by the good hand of theirGod upon his servants, and through the faithful contending?•of our renowned forefathers, especially at the period of thesecond Reformation, attained, but from which they havemournfully departed ; we engage, with all sincerity and con-• stancy, in our several vocations, with our prayers, efforts,and lives, to maintain the doctrine of Messiah's Headship,not only over ihe Church, but over the civil commonwealth,— that our allegiance lo Christ the Lord shall regulate all ourcivil relations, attachments, professions, and deportment,—that we shall labour, by our doctrines, prayers, and example,to lead all, of whatever rank, to confess that JesusChrist is Lord, to the glory of God the Father, — that weshall constantly endeavour, as far as in our power, to bringthese nations to own the Mediator as the Head of all principalityand power, — to subject their national policy to hisauthority and law,—and to set up those only as rulers overthem who submit to Christ the Lord, and are possessed ofa due measure of Scriptural and covenant qualifications.Whenever, in God's holy providence, such rulers are obtained,we shall defend their persons and authority with ourgoods, bodies, and lives, in the defence of the true religion,and the preservation of the rights and privileges of the nation,—the administration of justice, — and the union andprotection of tbe State against all enemies within and without.Persuaded in our hearts, that the Reformation, inChurch and State, as attained to in these lands, was at onceScriptural, constitutional, and legal; and lhat it was a greatand happy national measure, — being advanced and settledby the civil and ecclesiastical powers co-operating, and actingin their proper places, and being sanctioned and securedby many valuable laws and statutes, while, by the samemeans, false worship, and whatever is opposed to the truereligion, was condemned and abolished; we agree and re-

Draught of an act of Covenant Renovation. 359-solve, all the days of our lives, to labour, by all lawfulmeans, for the removal of all acts and measures that impedereformation, and for the restoration ofthe reformed constitutionin Church and State, as it was established before theusurpations and corruptions of Prelacy and Erastian power,and before national defection marred its beauty and subvertedit.Pledge to promote unity and peace in the nation, on a Covenanted basis.5. W e shall, in all faithfulness, endeavour to detect andexpose the schemes of all such as are the malignant opposersof reformation, and abettors of corruption in the Churchand the State. W e shall carefully abstain from any compliancewith, or approval of their courses, in opposition tothe cause and work of God; we shall, at the throne of grace,seek that the Lord that dwells in Zion would defeat theirinventions, and turn them from their evil ways; and wehold ourselves bound faithfully to testify against whateverwould prevent the nation from returning to former Scripturalattainments, and from avouching its allegiance to Messiah,Prince ofthe kings ofthe earth. And, as in the good providenceof God, a happy peace and union, and many consequentblessings resulted to these nations from the establishmentof reformation, and their conjunction in the bond of aholy mutual covenant, we shall continue to seek the peaceof the nation, even although called to testify against its defections,and to promote the ends of public justice, in thepunishment of crime, tbe preservation of social order, thesecurity of Scriptural liberty, and of life and property : andwe shall endeavour, as far as in us lies, to restore and perpetuateto posterity, a firm peace and union, on the samefooting of holy principles, and national covenant fidelity.Engagements to Unity.6. Considering it a principal duty of our profession, asfollowers of the Lamb, and a chief design of our own andour fathers' vows, to cultivate a holy brotherhood, we regardthis Covenant as solemnly binding us to feel and act as onewith all who, in every land, maintain and pursue the endscontemplated in it. We take ourselves pledged to assistand defend one another, in maintaining the cause of truereligion. Whatever shall be done to the least of us for thatcause, shall be taken as done to us all in general, and toevery one of us in particular ; and shall neither suffer our-

3f>0 Draught of an act of Covenant Renovation.selves to be divided nor withdrawn, by whatsoever sugges*tion, allurement, or terror, from this blessed confederation ;nor shall we embrace or maintain any thing in principle,or pursue any divisive course in practice, that might mar ourhappy unity. As the Church of God, purchased by theblood of the Lamb, and animated and sanctified by thesame Spirit, is one, and all saints have union and communionthrough one glorious Head; firmly believing, moreover,that divisions shall cease, and that the Churches in everyfand shall yet be visibly one j and lamenting the continuanceof divisions and schisms in the professing body ofChrist, we shall sincerely and constantly study to promote.Scriptural unity and fellowship, guard against encouragingadditional divisions, labour to heal existing breaches, andto promote the peace and prosperity of Jerusalem. Fullyconvinced that no valuable union can take place, but on thefooting of truth, and in the spirit of that charity which is thebond of perfection, and which thinketh no evil, while weshall earnestly pray and labour that Zion's wounds may behealed, we shall never seek or agree to union, by the cormpromise of any article of revealed truth, persuaded that thiswould be producive of real and lasting injury ; but, on thecontrary, shall endeavor, more and more, to make knownthe truth as it is in Jesus, as the only sure and safe basis ofecclesiastical confederation. And as the churches in Britainwere formerly one in the acknowledgment ofthe oath ofGod, we shall continue to display the testimony and Covenantof our fathers, as the ground of approved union and fellowship,and by the dissemination and consistent applicationof the principles embodied therein, and the diligent cultivationof the charity that is pure and peaceable, and thatrejoices not in iniquity, but the truth, we shall labour to removestumbling blocks, and to gather into one the scatteredand divided friends of truth and righteousness.Acknowledgment of National Sine in Covenant violation.7. While we thus, both as members ofthe Church, and asa minority in the nation, adhering to its Covenanted constitution,solemnly and explicitly recognise the permanent obligationof these Federal Deeds, and willingly renew them intheir true spirit and import,-—with much shame and sorrowof heart, we lament, that because of the violation by rulersand people of these sacred engagements, we cannot perform

Draught of an act qf Covenant Renovation. 3&1this duty in a national capacity. These kingdoms are guiltyof many sins and provocations against God and his SonJesus Christ, as is too manifest by our present distresses anddangers, the fruits thereof. " We have done wickedly, ourkings, our princes, our nobles, our judges, our officers, ourteachers and our people." Although the Lord hath long andclearly spoken unto us, we have not hearkened to his voice.Although he hath followed us with tender mercies, we havenot been allured to wait upon him and walk in his way.And, though he hath stricken us, yet we have not grieved ;nay, though he hath consumed us, we have refused to receivecorrection. We have not remembered to render unto theLord according to his goodness, and according to our vowsand promises, but have gone backward by a perpetual backsliding.We profess and declare before God and the world,our unfeigned desire to be humbled for our sins, and for thesins of these kingdoms,— chief of which we regard the rejectionand overthrow of the Reformation once attained to,and the breach of the National Covenants, with the Nationalsanction, and encouragement given to systems which theycondemn and abjure. We lament and deplore the grievousstep of national defection of the Scottish nation,—first, incovenant with God, at the close of the Second Reformation,by which malignants were taken into the bosom of the State,and admitted to places of power in these Covenanted lands;the rescinding of the Covenants and laws in favour of Reformation,at the period of the unhappy Restoration, and thatthis perfidious deed is yet permitted to disgrace the Statute-Book ; the long and bloody persecution, by Erastian, Prelaticaland Popish Rulers, of Christ's faithful witnesses, whoseblood yet cries for vengeance against the throne of thesekingdoms; the abandonment of Covenant-engagements, andthe establishment of an unscriptural and Erastian supremacyin the settlement ofthe crown and conditions of governmentat the Revolution ; the introduction of an oath of allegianceand other ensnaring engagements, at the same period, andsince, to supplant our Covenant-allegiance, which was aproper and scriptural badge of loyalty in the reforming period; the open and palpable violation of a principal articleof the National vows, in the Incorporating Union betweenEngland and Scotland, guaranteeing the establishment ofPrelacy in England to all succeeding generations, ami thusagreeing " to live in a joint defection from covenant engage-

362 Draught of an act of Covenant Renovation.ments made by the nation to the Most High God ;" the settingup of rulers, supreme and subordinate, who are devoidof proper scriptural qualifications, and conferring politicalpower and influence upon the sworn enemies ofthe Protestantand Covenanted Reformation; the national encouragementand resources given to systems arid interests, unscriptural,anti-christian and immoral,—condemned and abjuredin the solemn vows of the nation, and hostile to the causeand kingdom of Christ; with many other steps of defection,both in legislation and administration, manifesting obstinateperseverance in breach of Covenant, and provoking the holydispleasure of Him who is a Jealous God. We regard thesenations, with their rulers, — by the subversion of scripturaland covenanted polity, and the manifold courses of backslidingconsequent thereon, —as having virtually renounced allegianceto Jesus, the Prince of the kings of the earth, andas being chargeable with national perjury. Precluded byour solemn vows from identifying ourselves with a constitutionwith which Erastian supremacy is inseparably incorporated,of which Prelacy is an essential part, and fromwhich Popery receives increasing countenance and support,we consider ourselves bound to remain separate from it, andthus to deliver our consciences from the sin of participationin its countless immoralities, that we may escape the judgmentswhich such a connexion must entail. In this state ofvoluntary separation from the National Society, as at presentconstituted, we shall endeavour to lead quiet and peaceablelives in all godliness and honesty, — we shall confederatewith no political parties who own not, both in principle andpractice, submission to the Lord Jesus, as King of kingsand Lords of lords, to effect changes in administration, oraccomplish outward reforms ; and we shall offer no oppositionto any measures that tend to promote the peace andgood order of society, — while we shall, at the same time,employ all scriptural means to lead others to acknowledgeand confess the national guilt in manifold breaches of Covenant,and to awaken the nation itself lo a sense of its aggravatedsins, and of the perpetual obligation of the oath of God,that so the Lord may turn from the fierceness of his anger, andglory may yet dwell in our land.Confession of tbe Sins of the Cll'li-ch, and engagement to Reforrantlon.8. We lament, moreover, the sins of the Churches in theselands, either in times past or at present, —in their neglect

Draught of an act of Covenant Renovation. 363-ox forgetfulness of t»he Covenant of God, — in their walking•contrary thereto, — in maintaining connexion with immoraland unscriptural civil systems, — in countenancing or nottestifying against the defections and aggressions of corruptcivil rulers ; — for their indifference or neutrality in the causeof Christ, as it concerns his Headship over the Church andthe State, if not in all cases professedly yet practically ; andbecause of their maintaining or conniving at errors in doctrine,worship, discipline or government, plainly opposed tothe glorious reformation once happily established. For ourselves,we profess and declare, as in his sight who is theSearcher of hearts, our unfeigned desire to be humbled forour sins, and for the sins of our fathers; " especially that wehave not as we ought valued the inestimable benefit of theGospel; that we have not laboured for the purity and powerthereof; and that we have not endeavoured to receive Christin our hearts, nor to walk worthy of him in our lives ; whichare the causes of other sins and transgressions so muchabounding among us." We have not felt in our hearts aswe should, nor recognised in our lives the obligation of ourSolemn Covenants : we have been grievously remiss andnegligent in deferring to renew them, and to pay our vows tothe Most High. We have not studied to keep our garmentsclean, but have at times joined with parties and followedpractices, contrary to our sacred engagements. Sufficientcare has not been taken to instruct the ignorant, and to separatethe precious from the vile, in the fellowship of theChurch, and in holy ordinances. We have not endeavoured,with that sincerity and constancy that became us, to preserveand improve the blessed reformation, with which we havebeen favoured. Many have satisfied themselves with thepurity of tbe ordinances, neglecting the power thereof; yea,some have turned aside to crooked ways destructive to both.We have not testified as we ought against the aggravatedsins and backslidings ofthe lands in which we dwell. Thelove of the brethren we have not cherished as we ought.Nor have we laboured, according to our profession and outabundantprivileges, to spread abroad the savour of Christ'sname, and to promote tbe ends of our federal engagements.We have not walked as became the Gospel of Christ,—buthave greatly failed in all duties that we owe to God, ourneighbour, and ourselves; we have not been watchful, circumspect,and tender in our conduct,—but on ihe contrary,

364 Draught of an act of Covenant Renovation,.we have been unfruitful, without godly zeal, and mournfullynegligent of the duty of adorning our profession by a holyexample. And these our sins and backslidings, are greatlyaggravated, being committed against the clearest light,amidst the enjoyment of manifold privileges, and notwithstandinga high profession and repeated solemn vows, andmany remarkable and gracious appearances of the Lordamongst us. For all which sins, and their aggravations,with many other transgressions with which we and ourfathers have been chargeable, we desire to be sincerelyhumbled. And lhat the reality and sincerity of our repentancemay appear, we resolve, and solemnly engage ourselves,before the Lord, carefully to avoid, in all time coming,these offences, and all the snares and temptations thereunto;and " we profess and declare our unfeigned purpose,desire and endeavour, for ourselves, and all others under ourpower and charge, both in public and private, and in allduties we owe to God and man, to amend our lives; andeach one to go before another in the example of a real reformation; that the Lord may turn away from us his wrathand heavy indignation, and establish us before him in truthand peace."Vow to propagate the Gospel and. the testimony of Jesus.9. Believing that the ascended Mediator is, by Covenantdonation, and as the reward of his meritorious obedience.King over all the earth, — and that His glory is destined yetto fill the whole world, and that our own and our fathers'Covenant specially binds us to labour for the universal estab-'lishment of his kingdom,—while we devote ourselves to Christthe Lord we desire to dedicate ourselves to the great work ofmaking known his light and salvation throughout the nations.Regarding the calls of Divine Providence addressed to us,to seek the revival of true religion, and the conversion ofJew and Gentile, as loud and distinct, we solemnly engage,by our prayers, pecuniary contributions, and personal exertions,to promote the spread of Divine truth, —to seek theremoval of every impediment to the prevalence of the Gospel,—and to improve such openings as may be presentedtor the propagation of the truth. While we shall continue towitness for Christ's royal prerogatives, to whatever privationsand trials we may be subjected, and to desire fervently,the subversion of mystical Babylon, and the destruction of

Draught of an act of Covenant Renovation. 365"every opposing form of superstition and error, we recognisethe duty to teach every iman his neighbour, that all, fromthe least to the greatest, may know the Lord; and to desire.and labour that men, both in their individual and nationalcapacity, may williugly submit themselves to the Lord'sAnointed, — that so his name may be great among the Gentiles,and incense and a pure offering may be offered to himfrom the rising ofthe sun to the going down of the same,—that the kingdoms of this world may become the kingdomsof our Lord and of his Christ, — and that men may be blessedin him, and all nations call him blessed.Conclusion.10. And this Covenant we make in the .presence of AlmightyGod, the Searcher of all hearts, with a tnue intentionto perform the same, and to prosecute the ends thereof, aswe shall answer at that great day, when the secrets of allhearts shall be revealed. Uninfluenced by any considerationof any private worldly interests, and our hearts and minds-agreeing to this our confession, oath, and subscription, wewillingly enter into it, with a view to preserve and increase•union and love among ourselves, and dear brethren in other•countries, —to promote the revival of the Lord's workthroughout these and other lands, — and to exhibit to theworld, and to generations to come, a testimony for truth.We commit ourselves and ours, — our cause and influence,— our safety and life, into his hands, who is faithful andtrue, desiring to wait continually for his certain and gloriousappearance. Imploring and trusting, through his merits andmediation, -for acceptance in this service, and the forgiveness«'f the sin that may mingle in its performance, — seekinggrace from on high to fulfil unto the end our solemn vows,we most humbly beseech the Lord to strengthen us by HisHoly Spirit for this end, and to bless our desires and proceedingswith such success, as may be deliverance and safetyto his people, and encouragement to other Christian Churchesgroaning uader, or in danger of, the yoke of Antichristianand Erastian tyranny, to join in the same of like associationand Covenant,— as may be peace and prosperity to Christiancommonwealths,—and the enlargement and establishmentof the kingdom of our only Lord and Saviour, JesusChrist, to whom be glory in the Church, throughout all ages,world without end.—Amen.

366. The Christian's confidence of Salvation.THE CHRISTIAN'S CONFIDENCE OF SALVATION.The connexion existing between means and any laudableend to be obtained is most important. The careless and theindolent professor, who anticipates great acquisitions in holiness,without the use-of means appointed and approved, exemplifiesrather the character of a fool than of a wise man.Every object placed before us- by God, as worthy of our obtainment,can be secured, provided a certain course of conductbe observed; or, in other language, provided a rightuse be made of the means divinely appointed for that purpose.It has not been in vain, that God has commanded theseed of Jacob to seek his face. In our last essay on thesubject of Christian assurance, we attempted to show thatsuch confidence is attainable in the present life, and that thebeliever in Christ Jesus may, without any imputation of enthusiasm,rejoice in the hope of the divine glory. In thepresent paper it is intended to give some directions necessaryto be observed, in order to the acquirement and maintenanceof the knowledge of salvation.—In tendering thesedirections we shall mention:—1. Self-examination.—The obtain ment rather than the preservationof a well-grounded confidence, is contemplated inthis direction. The slightest reflection will be sufficient toconvince any person, but superficially acquainted with thesubject, that personal examination, properly conducted, isnot only the first thing that requires attention, but in a qualifiedsense may be considered as the only thing, including,as it does, within itself, all subordinate details. The purposefor which an intelligent believer enters upon examinationof his feelings, his sentiments, and his exercises, is thatevidence may be furnished of the graciousness of his stale.He summons to the bar the competent witnesses, and institutesan inquiry in relation to the nature of their testimony.Success in prosecuting this work cannot be realized withoutattention to several important principles. The object in viewmust be placed definitely and distinctly before the mind—the amount of evidence necessary to establish the point atissue must be clearly understood—and continual relianceupon tbe assistance of ihe Divine Spirit is indispensable.Ignorance or neglect of any of these principles will ensuredisappointment, however deligent we may be in the endea-

The Christian's confidence of Salvation^ 367Voyr to analyze our spiritual exercises. The most commonerror,perhaps, committed by good people in attending tothe work of self-examination, is the entire overlooking oftheobject, that, in such cases, ought to be kept steadfastly in,view—the point to be proved. The highest idea that, in amajority of instances, is attached to this important Christianduty, is mentally reciting some of our commonest feelings,emotions, sentiments and exercises, without any referencewhatever to an ulterior end. Wherever and whenever thisis the case, (and how frequently it happens, the experienceof God's people will attest)—the beginning and the end ofour examinations will be at the same point. When we withdrawfrom the world, for the purpose of trying ourselves,.let us be careful to keep distinctly before our minds, the fact,lhat we are endeavouring to ascertain the reality of our conversion,the point at issue being here, or have we not beenborn again.A knowledge of the amount of evidence requisite toattest satisfactorily the reality of the new birth, is not lessimportant to success in the business of personal examination.But little doubt can be entertained that a principal reasonwhy so many persons are disconsolate all their days, growsout of the fact that they are too hard to satisfy. A goodman, tender in conscience, and jealous of his own acts,however pure they may be, may err upon this quarter; atthe same lime it is cheerfully conceded, that it is much saferthan to indulge a presumptuous and ill-founded confidence.The certain knowledge that one mark of Christian character,for example, genuine aborrence of sin, exists in the soul,is ground sufficient on which to predicate co-heirship with-(-brist Jesus in the inheritance of the covenant. However,if we expeel to arrive at a comfortable conclusion, in relationto this point, we must conduct our examination in the propermanner : it must be careful, impartial, severe and persevering-Most lamentablv are we addicted to unfaithfulnessin the discharge of this duty, so important to our spiritualwelfare. It is far fr om being satisfactory to conclude,that we entertain a holy and habitual abhorrence to sin, andof course are regenerated, merely because we are satisfiedof being dispfeased with the effects that it has produced. Thepunishment of hell is an effect of sin, and beyond peradventure,its miserable inhabitants are exceedingly dissatisfied..The enquiry is instituted in reference _to a'totally different

368 The Christian's confidence of Salvation.point—not the consequences of sin, but sin itself. This is butan example adduced for illustration. Let us bring the matterhome, and act ingenuously and impartially. Apply theevidence to some fond and cherished lust. Ask the questionin relation to a " little one," that has perhaps been a sourceboth of mental enjoyment and sensual gratification ? Isthere dissatisfaction with this? If so, what is the evidence ?We banish it from our thoughts I But, after a few moments,is it not readmitted and harboured with as much complacencyas ever ? A second attempt at expulsion is painful.We hesitate : " When I bow myself down in the house ofRirnmon, the Lord pardon thy servant in this thing." Ifthis be the result of our examination, we have but little evidenceto conclude that we are among the children of God.The evidence must be unequivocal by which we can assureour hearts before Him. • Habitual reliance upon the assistanceof the Holy Ghost, in this, as in all other duties, isnecessary to success. The mind, in its present condition ofdarkness and sin, can have no proper apprehension of thesufficiency of the evidence that is furnished, mnch less canit perceive its applicability to the point in hand. The aidof that Spirit who searcheth all things, even he deep things•of God, is requisite. " Teach me to do thy will; for Thouart my God : Thy Spirit is good *, lead rrie into the land ofuprightness."—Ps. cxliii. 10.2. Lives of holiness and obedience to the divine law, is-the second thing that we mention, as requisite to the obtainmentand maintenance of Christian assurance. Thismust be so perfectly manifest to minds accustomed to reflecton these subjects, as to obviate the necessity of protractedillustration. Without holiness no man can see the Lord inany acceptation of the language. Darkness, deep and tangible,is inseparable from sin, and flows from it by inevitablenecessity. " The light shineth in darkness, and thedarkness comprehendeth it not." It is difficult to conceiveof any more unequivocal indication of the reigning power ofsin, than pretensions to supernatural visions, extraordinaryilluminations, overwhelming manifestations of divine love,enrapturing fellowship with Christ Jesus, and many othersuch things where there is but feeble, if any evidence at allof holiness, either in heart or in life. The strong asseverationsof confidence made by such persons, are always to besuspected, and the more so, since their connexion is gene-

The Christian's confidence of Salvation. 369rally, if not always, spoken of, as a fruit of tumultuous andmass meetings, so common in modern days.Au error resulting from mistaken views of the duty ofChristian and Scrptural assurance of salvation, is mentionedin this connexion, in order that it may be reprobated andcarefully avoided. Reference is had to the custom of urgingupon men the propriety and necessity of entertaining hopesof safety, who, at the same time, are living in the habitualnegligence ofthe practical duties of Christianity. This is allwrong — radically and incurably wrong ; and not only so,but is dreadfully dangerous and delusive. It is delusive,because it lulls into carnal security. It is dangerous, becauseit can have no other effect than to establish in a systemof false confidence. Faithfulness and a regard for theirbest interests demand that such persons be told, in unfalteringterms, tint they have no ground on which lo predicatethe belief of their regeneration; nay more, let tbem be toldthat tbe scale preponderates in the opposite direction. Pau\the Gentiles' Apostle, recognized tbe importance of, a life ofholiness in apprehending a knowledge of Christ, and thepower of his resurrection. "I press toward the mark forthe prize of the high calling of God in Christ Jesus." Inthis way we must " give diligence to make our calling and- election sure;" and, if we do not these things, we shall assuredlyfall.Obedience to the law of God as admininistered by thedivine Mediator, is in every respect as essential to comfortableassurance as the practice of holiness. As a matter offact, the two are linked together in indissoluble connexionin the administration of God's covenant of mercy. " If yekeep my commandments, says tbe Redeemer of men, yeshall abide in my love ; even as I. have kept my "Father'scommandments, and abide in His love."—John, xv. 10; and,again, verse 1*-, " Ye are my friends, if ye do whatsoever Icommand you."On this point it is necessary that we exercise close discrimination,otherwise there is danger of delusiou. An accurateand intelligible definition of obedience to the law of God,such as believers are required to give, may be justly consideredas one of the most difficult problems in Christiancasuistry. The reason why so few are competent to defineit, results in a great measure, undoubtedly, from the fact,that so few are in the habit of yielding it. Evangelical obe»x

370 The Christian's confidence of Salvation.dience to the Divine law, consists* partly, in outward con*formity. " Bodily service profiteth little"—but principallyin the proper condition of,the soul. Outward correspondence,unaccompanied by Evangelical motives, is abhorrentin the sight of God.. The law is spiritual, and takes cognizanceof the heart in.all its manifold operations—not thethoughts merely, but the motives—^nay, more, the volitionsof the mind that constitute the moving-spring of every-mentaloperation. Conformity ofthe volitions of the soul to therule of holiness, is the principal ingredient in Evangelicalobedience. The assimilation of the soul, in all its habitsand actings, to the law ofthe Lord, is an infallible indicationof a gracious state—it is a mark of Christian character thatno person can be at a loss to understand. It requires but anordinary amount of spiritual knowledge to ascertain whetheror not we delight in the law of God, after the inward man,and rejoice in it as one who findeth great spoil. " He thatkeepeth His commandments dwelleth in Him, and he inHim." " If ye keep my commandments, ye shall abide inmy love."3." Exercise faith upon the Lord Jesus Christ, and thepromises in-Him. This is our last direction to those whoare addicted to disconsolate reflections. Child of light, surroundedwith darkness, exercise faith upon Christ Jesus, theonly Saviour, and your soul shall be-filled with new covenantconsolation. In this disconsolate situation, when tbehidings of his Father's love are experienced, it is customary,and it is natural, for a believer to plead inability, not somuch, indeed, as an excuse, as a consideration, that rendershis present condition apparently-hopeless. Tell me not ofthe acting of faith—command me not to believe in that Redeemer,precious and lovely as lie is. I.am prostrate inthis pit of darkness, and am unable to direct my eyes upwardto the light. God has doomed me to, sorrow and disquietudes.My soul bleeds for thee, O thou unhappy! Truly,thou art fallen into a deep and darksome pit. But, lift upthy head, for the hour of thy redemption draWeth nigh. Gothy way in peace, and believe upon, that Saviour, for God'sstrength is made perfect in thy weakness* and is sufficientfor thee.Inatterition to these exhortations must always bring doubtsand disquietude. Faith in vigorous exerciise is -inseparablyconjoined with the assurance, that it exists in principle* Its

Astonishing accuracy ofthe Bible. 371"negligence of this consideration, that so frequently deprivesGod's people of the joys of salvation. They walk in darkness*and have no light, because they do not trust in the nameof theLord. To remove our comfort when we grow languid andfeeble, is a gracious provision of the covenant. God designsthereby to teach us the instability of sublunary hopes andenjoyments—to excite us to more unwearied diligence andactivity in seeking for enduring and substantial joys, and toinduce us to place our hopes of comfort and safety upon thefoundation stone in Zion. A great variety of causes thatmight, if it were necessary, be enumerated, operates to producethis weakness of faith, and consequent spiritual darknessand trouble. It is sometimes occasioned by bodily in^firmity and sickness—frequently proceeds from indolence induty—resistance of convictions—sudden and violent attacksof the adversary—lack of confidence in the providence ofthe Mediator. Faith, strong, lively and constant, in its exercise,will prove an effectual antidote to all these sources ofdisquietude. " My flesh and my heart faileth, but God isthe strength of my heart and my portion for ever." It wasthese vigorous actings of faith, that enabled the Apostle toassert his participation in the love of God, and throw defianceat the Universe to rob him of its cosolations. It is thissame impenetrable shield that will enable us to stand undauntedin the presence of our foes, and to rejoice with joyunspeakable and full of glory. " Who shall separate usfrom the love of Christ ? Shall tribulation, or distress, orpersecution, or famine, or nakedness, or peril, or sword?"Inexpressibly preposterous! In all these things we are morethan conquerors ! " For I am persuaded that neither death,nor life, nor angels, nor principalities, nor powers, nor thingspresent, nor things to come, nor height, nor depth, nor anyother creature, shall be able to separate us from the love ofGod, which is in Christ Jesus our Lord."—Rom. viii. 35—39.Juvenis.ASTONISHING ACCURACY OF THE BIBLE.(Prom the German of Gaussen.)An astonishing feature of the word of God is, that, notwithstandingthe time at which its compositions were writx2

372 Astonishing accuracy qf the BihU.ten, and the multitudes ofthe topics to which it alludes,thereis not one physical error,—not fine assertion «r allusion disprovedby the progress of modern science. None of thosemistakes which the science of each succeeding age discoveredin the books ofthe preceding; Hbove all,-none of thoseabsurdities which modern astronomy indieates>in such greatnumbers in the writings of the ancients—in their sacredcodes, in their philosophy, anil even in ihe finest pages ofthe fathers of the Church,—not one of these prrors is to befound in any of our sacred books. Nothing there will evercontradict that which, after so many ages, the investigationsofthe learned world have been able to reveal to us on thestate of our globe, or on that of the heavens. Peruse withcare our Scriptures from one end to the other, tofind there suchspots ; and whilst you apply yourselves to this examination,remember that it is a book which speaks of everything,whicb describes nature, which recites its creation, whichtells us ofthe water, ofthe atmosphere, ofthe mountains, ofthe animals, and of the plants. It is a book which teachesus the first revolutions ofthe world, and which also foretellsits last; it recounts ihem in the circumstantial language ofhistory ; it extols them in the sublimest strains of poelry, andit chants them in the charms of glowing song. It is a bookwhich is full of oriental rapture, elevation, variety and boldness.It is a book whicb speaks ofthe heavenly and invisibleworld, whilst it also speaks of the earth and tilings visible.It is a book which nearly fifty writers, of every degreeof cultivation, of every state, of every condition, andliving through the course of fifteen hundred years, have concurredto make. It is a book which was written in the centreof Asia, in the sands of Arabia, and in tbe deserts ofJuduh, in the courts of the temple of the Jews, in theschools of the prophets of Bethel and of Jericho, in thesumptuous palaces-of Babylon, and on the idolatrous banksof Chebar; and, finally, in the centre of the western civilization,in the midst of the Jews and of tlieir ignorance, inthe midst of polytheism and its idols, as also in tbe bosomof pantheism, and of its sad philosophy. It is a book whosefirst writer had been forty years a pupil of the magicians ofEgypt, in whose opinion the sun, the stars, and the elements,were endowed wilh intelligence, re-acted on the elements,and governed the world by a perpetual alluvium. It is abook whose first writer preceded, by more than nine hundred

Speech of M^. Mclndoe. 373years? the most ancient philosophers of ancient Greece andAsia.- It is a b ink which carries its narrations even to thehierarchies of ang.'ls—even-in the most distant epoch ofthefuture, an.I the glorious scenes of the last day. Well, searchamong its 5J authors—^search*among its 66 books—its 11S9chapters, and its -31,173-verses—search for only one of thosethousniil errors which tbe ancients and the moderns committedwhen they speak of the heavens or of the earth,—oftheir revolutions, ofthe elements; search—but you will findnone*SPEECH OF MR. M INDOE.The Pillowing extricts are from a speech delivered by theRev. Mr. M'Indoe, of the Reformed Presbyterian ChurchfScotland, on the occasion of laying ihe corner-stone of theFree Presbyterian Church, Kilmarnock:—I think it has been well judged to acknowledge on thisoccasion, the eminent services which have been-rendered byother evangelical Dissenters to the cause of Christianity; Itwould not be just, allow me to say, nor fair, nor honourable,on ths part of the Free Presbyterians, to overlook those serviceswhich have been continued for several generations,and extended to numerous districts of the country, in the facetoo of no ordinwy difficulties, and in the midst of discouragementswhich would have cooled the zeal of men-lessdevoLed than they were to the cause of their " PrincelyMaster." These, sir, are services lhat cannot be concealedfrom the eyes of impartial observers—services that historywill record and posterity will approve, while those in highplaces that have so frequently frowned upon them, will beforgotten—services that have been blessed for the lastinggood of in my souls now rejoicing amid the glories of a highersanctuary, arid swelling the notes of an everlasting song.But to estimate the merits of the several parties is not mypresent object. The distribution of praise to churches as toindividuals, is a very delicate, as it is a very difficult task.It is, moreover, a very dangerous one, having a tendency tofoster on the one hand a kind of sycophancy, and to strengthenon the other a feeling of unbecoming pride. It is one on*which I shall not venture. Far rather would I see all the-

374 Speech of Mr. Mclndoe.churches in this land, at this moment, humbling themselvesat the foot of theerossyand crying to the Lord for pardoningmercy. It would be a far better sign of the revival of truereligion amongthem, and of the return of the gracious pre-- sence of the Lord to them, if they were now mourning theirsins and their short comings, rather than boasting of theirattainments and their doings. What has any one of them• done in comparison with her obligations and her opportunities!What grounds of humiliation may not be found inthem all! When we consider how far they have departedfrom the spirituality, the purity, and the simplicity of primitivetimes, how much the exercise of scriptural discipline inthem has been relaxed, through the prevalence of thosemaxims of a worldly policy that ought never to be mentionedin church courts, how little they have done for carryingthe blessings of religious instruction and useful educationamong the many thousands destitute of tbem, and how muchthe growth of religious feeling and fraternal affection hasbeen checked by, the bitter wranglings of unprofitable controversies,we may well feel that no exercise is more becomingus, at the present crisis, than humbling ourselves underthe mighty hand of God. One unspeakable advantage ofthis humiliation is, that it is ever accompanied with the enjoymentof God's favour. Compared with this, what are thetreasures of fortune, or the splendours of rank, or the smilesof friendship, or the loudest bursts of popular applause ? Tobask in the bright beams of his gracious countenance, shiningwith unclouded lustre, and lasting through eternal duration,is the very consummation of that supreme blessednesswhich He has promised to bestow, and which all who love'Him will be most anxious to enjoy. Nor should it be forgot--ten, that this spirit of humiliation is an excellent preparativefor a season of trial. That the churches which have resolvedto be true to their Divine Head, in the assertion of his regalclaims, and the maintenance of his people's precious liberties,may soon be called to pass through a night of trihulation,darker than has ever brooded over them, is an opinionfar from being improbable. There are growing indications,premonitory symptoms, not to be mistaken. What a call topreparation ! Ard what an importar.t element in that preparationis humility! This is the only disposition that willfit us to meet, wilh equanimity, whatever trials we may meet—the only armour clothed with which we may hope to overcomeour difficulties and our discouragements,

'Idolatry. 37#IDOLATRY,How extensive is idol worship. It pervades every portionof the heathen world, though more gross and repulsivein some parts than in others. Idolatry has, prevailed, too,almost from the commencement of'the creation. God's ancientand favorite people, the Jews, with all their direct intercoursewith him, would occasionally fall into the sin of idolworship. Haw soon, when Moses was out of sight, didihey forsake the true God, and make for themselves a" molten calf," which they preferred to worship. TheEgyptians worshipped reptiles. The Burmans are given tothe worship of images made with their own hands. Theaborigines of this country worship the sun, the moon, andthe Great Spirit. Thus we might find, amidst the glaringlight of the nineteenth century, countless nations and tribes.who are yet the worshippers of other than the true God.Neither is idol worship confined to heathen lands. No, itis every where. Wherever men—Christian or Pagan, civilizedor uncivilized—are to be found, there you will findidolatry more or less deeply implanted in the human breast;yes, even in our own land—this land of religion and religiousfreedom—this land of schools and colleges—this landwhere the light of science and literature, blazes forth withsuch full effulgence. In fact, man is so constituted that heis predisposed to seize upon the shadow rather than the substance^—toaccept the counterfeit for the true coin—to love.the creature in preference to the Creator.J. Then* is the family idol. How many pride themselveson the nohle blood of those from whom they descended, andrest, almost, their hopes of heaven on the renown of a longsuccession of noble and patriotic ancestry ; and such is thepower of this worship, that it is held on with an unyieldingtenapity, so that even when the regular descendants have become.reducedto mere hewers of wood and drawers of waterfor those whose sires had held similar situations to their fathers,that they dwell upon it as a mere day-dream, soon tobe reversed, and be,placed on the topmost round ofthe ladderthat leads to fame, and to an imperishable immortality.2. The idolatry of fashion. How many are the devoteesthat crowd themselves on the great mart of fashion, and areeventually crushed under the ponderous wheels of this all-

376 The Spiritual Warfare.powerful Juggernaut; who worship this idol both in publicand private, and who seem to make the study of his vacillatingcaprices their study during their waking hours, andthe subject of their dreams during, the seasons of repose; Owhat waste of precious lime!'what destruction to health,'ease and common sense, have been immolated on the altarof fashion. How many healthy and robust forms have beenprostrated at the feet of this voracious god !3. The money idolater. What is there more contemptibleand degrading than to witness men born in the image oftheir Maker, making money their god. The getting of"1 money,particularly in this country, is thought to be by multitudesthe only thing for which we are created, the chief end,the very poetry of life. The child is early instructed—if notby precept, by example—to suppose that the obtaining ofmoney is the main thing for which' he was created ! ThatWealth and respectability go hand in hand—that one cannotbe enjoyed without the other!* How much wretchednessand "misery have parents brought upon their offspring, by' bringing them up to be worshippers at the shrine of Mammon!—Christian Watc/nhan.THE SPIRITUAL WARFARE:Where two opposite principles exist in the same soul, theremust be a perpetual conflict between them, until tbe " weakerdies." But as the " old man," though crucified, never becomesextinct in this life, this warfare.between the flesh andspirit never ceases until death. As these opposite moralprinciples operate through the same natural faculties and affections,it is a matterof course, that as the one gains strength,the other must be proportionably weakened } and experienceteaches that the most effectual way to subdue the power ofsin, is to cherish and exercise the principle of holiness. Butif the love of God grows cold, or declines in vigor, then themotions of sin become more lively, and the stirring of inbredcorruption is sensibly experienced. Just, then, in the same" proportion, will the principle of evil be diminished, as theprinciple of grace is strengthened. Every victory over anyparticular lust, weakens its power ; and by a steady growthin grace, suclr advantage is.obtained over inbred, smy that

Sufferings ofthe Pilgrims at Plymouth. 377tHe advanced Christian maintains the mastery over it,nnd is notSubject to those violent straggles which were undergone whenthis warfare commenced. Young Christians, however, areoften greatly deceived by the appearance ofthe death of sin,when it only sleeps* or deceitfully hides itself, waiting lor amore favorable opportunity to exert itself anew. When suchan one experiences, in some favored moment, the love of Godshed abroad in his heart, sin appears to be dead, and thoselusts, which warred against the soul, to-be extinguished';but when these lively feelings have passed away, and carnalobjects begin again to entice, the latent principle of, iniquityshows itself; and often that Christian who hud.fnndly hopedthat the enemy was slain, and the victory won< and, in consequence,ceased to watch and pray, is suddenly assailedand ovetcome by the deceitfuluess of sitr.. Christians aremore injured in this warfare, by the insidious and secret influenceof their enemies lulling them into the sleep of carnalsecurity, than by all their open and violent assaults. No dutyis more necessary, in maintaining this conflict, than watchfulness.Unceasing- vigilance is indispensable. " Watchand pray, that ye enter not into temptation,"—" And whatLsay unto you, I say unto all; watch."—Dr. Alexander.SUFFERINGS OF THE PILGIIIM3 AT PLYMOUTH.-[From Mr Choale's Oration at I hp New F.nglsnd Celebration.]The first generation of the Pilgrims arrived in 1620. Isuppose that within forty years more, that generation hadwholly passed away. Certainly its term of active labor andresponsible caie bad been accomplished. Looking to itsnatural achievements our first, perhaps our final impulse, isnot to pity, but to congratulate these ancient dead'.on thefelicity and the glory of their loton earth.Bufwe should miss the grandest and the most salutarylesson of our heroic a»e; we should miss the best proof andillustration of the heroical ingredient which we seek, if weshould permitthe wisdom and energy with which that generationacted to-hide from our view-the intensity and dignitywith which it suffered. It was therefore, that I was abourtto distinguish this enterprise, in the second place, by eertaia>-peculiarities of its trials.

378 Sufferings of the Pilgrims at Plymouth.The general fact and the wonderful details of 'that extre*mity of suffering which marked the first few yearstfrom theirarrival you all know. It was not that I designed- to repeat.We have heard from our mothers' lips that although no man,or woman, or child, perished by the arrow or tomahawk,mightier enemies encompassed1 them about at the very water'sedge. Ofthe whole numbei of a hundred who landed,one half landed to die within a year.; very nearly all of themin the first three months; to die of disease brought on by^theprivation and confinement of the voyage : by wading to theshore, by insufficient and unfit food, and dress and habitation;brought on thus, but rendered violent by the want ofthat indispensable and easy provision, which Christianity,which civilization, every where make for all their sick.Once, seven only were left with health and strength to attendon others. There and thus they died. " In a battle,"said the admiral Robinson, writing from Leyden to the survivors,in the June after they lauded,—" in a battle, it is notlooked for, but that divers should die ; it is thought well fora side, if it get the victory, though with the loss of divers,if not too many or too great." But how sore a mortality inless than a year, almost within a three months of that time,of fiftyin one hundred !In a late undesigned visit to Plymouth, I sought the spotwhere these earlier dead were buried. It was on a bank, youremember, somewhat elevated, below the town and betweenit and the water, near and looking forth upon the waves,symbol of what life had been to them ; ascending inland be-.hind and above the rock, a symbol of that rock of ages,'onwhich the dying had rested in the final hour- As the Pilgrimfound these localities, you might stand on that bank andhear the restless waters chafe and melt against its steadfastbase ; the unquiet ofthe world composed itself at the portalsof the grave.On that spot were laid to rest together, the earth carefullysmoothed down that the Indians might not count the number,the true, the pious, the beautiful, and the brave, till theheavens be no more. There certainly was buried the firstGovernor, " with three volleys of shot fired over him :" and

Bishop Chase's opinion of Romanism. 37$have seen," said Edward Winslow, quoted by Mr.;Bancroft," strong men staggering throughfaintness for want of foody"and after this, and during all this, and for years, there broodedin every mind not a weak ifear, but an intelligent apprehensionthat at any instant,—at;midnight, at noonday, at themarriage, the baptism, or the burial of the dead, a foe morecruel than the grave mighl blast in an hour that which diseaseand want had so barely spared.How they endured all this you have also heard. Let onefact suffice. When, in April, the May-Flower sailed forEngland, not one pilgrim returned in her!BISHOP CHASE S OPINION OF ROMANISM.Bishop Chase is the Senior Bishop of the Protestant EpiscopalChurch in the United States. This prelate has addressed the aivnexed letter to one of his brother Bishops, on the subject of Romanism:—My Very Dear Brother:—I rejoice to be made acquainted withyqur sentiments with regard to Romanism. I perceive that thememory of the past seems to guide your opinions and practice forthe present and tbe future. The bloody pages whereon are writtenthe names of our suffering ancestors are not, I thank God, obliteratedby the sophistry of modern apologists for the Church of Rome.In your sentiments on this subject I entirely concur. But neverforgetting what Rome hath «h»-ne, we will be guarded against herinsidious wiles to effect our destruction in future.I am shocked at the sentiment, (suFely it must be in a small circle,)viz., that it is policy to approach as near as we can with safetyto the doctrines of the Church- of Rome. Such persons surely arenot awaie that Rome is a precipice including the gulpli that is beneathher. God grant that we may have the wisdom to keep thewheels of the Lord's chariot at a distance from her! To illustratethe full meaning of the expression, I beg leave to relate the followingstory :—A certain king, just and merciful to his subjects, and benevolentto hii household, once published his wishes to hire an experiencedand trusty coachman. ' Many appeared—all being most soKcitousfor the appointment.The whole kingdom was mountainous. It was therefore an indispensableitem in their examination-, that the appointed coachmanshould be skilled in avoiding precipices. The question was—•" How near can you drive to tbe road's edge with safety to thecoach and passengers 1" One said he could do so within the distance

380 Bishop Chase's opinion of Romanism:of a foot j another said that he could within half that distance ; «n*»other, more bold, exclaimed that he knew so much, and was sogood a driver, as to need no more than one barleycorn of spare betweenhis whirling wheels and llie precipice. " This is braveindeed," said the king. " but what security will you give me thatyour skill in driving will not fail us in the time of peril?" To thisthe man had no reply; when, turning around with anxious look, theeyes of his majesty were met by those of a modest, well experiencedyouth, sparkling with loyalty awl faithfulness. " And what willyou do," said the king," if I appoint you to this important office?""Do! may it please your majesty; I will try and do my duty inpreserving your majesty ami household by keeping the royal carriageas fur from the precipices as possible '' It need not be addedthat prudence and faithfulness were preferred to vaporing temerity.It is said that approximations to Rorfie are innocent. Not so.It is a sin to think of Rome's idolatrous practices without abhorrence.These 1 regard as our Lord taught us to estimate anothersin of which it is a shame to speak. Rome is so polluted as to desecratea chaste and well disciplined'mind. To look upon her withcom;>laceney is the adultery of the heart, of which the Saviourspeaks. From this sin, at this time, we have great reason to prayyin our langwigrt ofthe Litany, " Good Lord deliver us."Again : it is said that we do not study Romanism enough. She hastruths as well as errors in her creed. This is not dei.ied. Nor isit denied that ihere are ingredients of pure nourishment in the poisonedloaf.- But who ever thought of analyzing at every meal thebread that has poisoned its thousands ? Must we now slop to learnrthe process of an arithmetic long since understood ? Most we be8tigmiitizKd as unlearned because we do not keep the horn-book ofpapal corruption'before our eyes? It is a long and hard lessonlhat cannot lie learned in 300 years. It is a blind eye lhat cannotdistinguish- plain- sentences wheti the letters are written iir blood.The history of the English martyrs shows tha-l this remark is notirrelevant. The same may be said of that relating to the Protestantsin France. The revocation of the Edict of Nantz, (which wasa solemn covenant made by the highest early authority with theProtestants, and broken at the command of the Church of Rome,)including in its train the murder of more than a milhVti of souls.Only one night heard the dying groans of many thousands all slainat the instigation ofthe Church of Rome : so proven by her orderin;;s'u-li rejoicings, processions, anil masses, at the news of thesebloo ly deeds.Ami are not. these evidences sufficient to form a righteous judgmentof the character of Romanism? Is it yet an open question 1To make a full statement ofthe errors of Rome is not the objectof this letter; yet the great crime of idolatry ought always to beexposed when alluding to her abominations. In proportion as shewould conceal this sin even from her own children, by mutilating

Presbytery of Newton on Oaths. 381the commandments of God, even so should every Protestant hold itup to the execration of Christendom.In the mass she exhibits to view a made God sacrificed—u mactated;"anil then adored by falling down to it in the highest act ofworship; so lhat, if Rome be not idolatrous, the worst species ofthat sin cannot he defined.PRE8BVTERY OF NEWTON ON OATHS.At the last stated meeting of the Presbytery of Newton, OldSchool General Assembly,' the'following preamble and resolutionswere adopted, and the clerk was directed to forward them to thePresbyierian for publication.Whereas, the social and civil welfare of nations, and the peaceand safely of communities, ate dependent upon the morality of theBible, and those wholesome influences and test taints which it canalone furnish— andWhereas, " a lawful oath is a part of religious worship," designedto accomplish important ends, in the social polity both of Churchand State, andWhereas, we have reason to fear that the nature and obligationsof lawful oaths, are not properly understood by multitudes of ourfellow-citizens, and even by many members of the PresbyterianChurch; and, in-consequence, great sins are committed against thisordinance, so that it fails, to a lamentable extent, to accomplish itslegitimate ends.; andWhereas, it is the duty ofthe Church to bring all the institutionsof religion to bear upon the minds of the people, so as, with theblessing of God, to produce their proper effects; therefore,Resolved, 1st, That the Pastors of this Presbytery be requestedto preach to their people upon the subject of lawful oaths ; and tourge their people to the ptoper and reverent use of this ordinance,when lawfully called theretoResolved, 2nd, That the members of ihe congregations under thecare of this Presbytery be, and they betel y are affectionately exhortedto,regard the principles of the Bible, as expressed in otirConfession of Faith, when called upon either to administer or takean oath.Resolved, 3rd, That in the opinion of this Presbytery, the practiceof swearing by or upon the Evangelists, and of kissing the book, isof Popish origin, is unscriptural, is opposed to the spit it of our Confessionof Fairh, and that it lends to destroy the efficacy of oaths,, by forfeiting the blessing of God upon the ordinance.

382 Items qf Intelligence.JEHOVAH'JIREH—" THE LORD WILL PROVIDE."Though troubles assail, and dangers affright,Though friends should all fail, and foes all unite;Yet one thing secures us, whatever betide,The Scriptures assure us, The Lord will provide.The birds, without barn or storehouse, are fed :From them let us learn to trust for our bread.His Saints, what is fitting,shall ne'er be denied—*So long as 'tis written, The Lord will provide.We may like the ships, by tempests be tost,On perilous deeps, but cannot be lost.Though Satan enrages the wind and the tide,The promise engages, The Lord will provide.The Lord in all ages him glory hath won.For his Church in all stages great acts he hath done.Through water and fire His Saints still he'll guide :Is it not written, The Lord will provide ?Though still the cloud thickens—tho' passion be rous'd,'And awfully threaten the cause-we've espoused ;—• It involves " Israel's hope"—then by it abide,Leaning still to this prop, The Lordzvill provide.-O bless'd be His name—our weakness he knows.His grace, still the same, will lighten our woes.Away then with doubting—the truth on our side,We'll coBquer, still shouting, The Lord will provide.ITEMS OF INTELLIGENCE.The Sabbath in France.—We read with much pleasure the fof-'lowing paragraph, intimating the increased attention of the FrenchGovernment, to the observance ofthe Sabbath in France :—" The French Minister pf MSrine has addressed a circular to allthe maritime prefects, requesting that no workmen may in futurebe employed in the Rrfyal arsenals on the Sabbath, excepting onoccasions of absolute necessity. The motive is two-fold—-first, thatthe men have not, under the present system, sufficient repose toprepare them for the labour of the Week ; and, secondly, that theSabbath is needlesly desecrated,"

Items of Intelligence'. 383 ;The fact is, that the French Government know, by sad practicalexperience, tffe horrible ccJnsequences of national Atheism, and theyhave begun also to discern, that the Sabbath is of greater nationalimportance than superficial men vainly imagine.The Presbyterians in Canada.—Great dissatisfaction exists amonga portion of the Presbyterians in Canada, in consequence of a billrecently introduced into the Provincial Parliament for the " managementof- the Presbyterian Church,"' in connection with the" Church of Scotland." It is well known that the " Church ofScotland" is divided into two parties,— one assuming.the title of the" Free Church," and disconnected With the State, in consequenceof its interference in ecclesiastical affairs, and the-othcr retainingits ancient title. The effect ofthe bill would be to vest all thechurch property in the Church of Scotland, while a majority of ihePresbyterians in Canada favor the " Free Church,'' and wish toremain entirely unconnected withthe Government.The Choctaws.—The Arkansas -Register says :—The Choctawshave improved very much within-.a few years. They go betterclad, are more comfortably off, and more moral than the neighboringtribes. These people are earnestly seeking literary and moralimprovement. Nearly half their annuities are appropriated to thepurposes of education, say some $20,"000, in the nation, and eightor ten thousand in the States. Great harmony exists among them;their Government works easy and Well—it is truly a Republic ofsimple and economical form. The people are industrious, fitogal,and moral; and, comparatively, are a happy people. The Choctawnation is a field in which philanthropists may labor wilh an|jt>jpationsof happy results.The following authentic statement will show a certain and gradualincrease of population among the Choctaws West, since 1837.It will be seen that, the registry of 1S43 numbered 232 persons lessthan were registered in 1842; which makes it appear that therewas a decrease during 1843 ; it can be accounted for from the factthat a number of Choctaws, who had joint claims upon the Chickasawtribe-, from pecuniary motives, preferred being enrolled among.;the Chiokasaws :-r-In 1838, 11,90S—sovrls.In 1839, 12,062—increase 154. .In 1S40, 12,224 încrease 162.In 1841,, 12,564—increase 340.In 1842;. 12,690-increase 126.In 1843,; 12,458-decrease 232.The agents east of the Mississippi have enrolled the-Ofnoctawsin their'old nation, and report them,to be over 6,000 strong. About2000 ate expected out West in the spring of 1844. The balancewill follow during the same year. A contract has already beenentered into for their removal. We look-forward to their arrival,

334 Items of Intelligence.with great anxiety : it will be a happy occasion when tbe whole ofthese people get together.Prayer in a Caurt of Justice.—The Adams Sentinel states, " thatwhile Judge Buchanan was passing sentence of death upon thepnhappy criminal, Chrise, in Cumberland, Md., his feelings wereso exdted as almost to-impede utterance. After passing sentence,the judge arose, and with him the other members of the court, thebar, ami the whole assembly, when he off'etetl up to the Throne ofGrace, a most fervent prayer in behalf of the doomed and unfortunateman " If all the judges of the land were like Judge Buchanan; and if the. prescence of Almighty God were recognised inand invoked bythe Courts of the land, how different would thewhole moial aspect of affairs soon be in the judicial tribunals.Poisoning Indians.—-The following is an extract from a speechlately delivered by'President Houston, in Texas." I ask you to go back with me to '3S. Our intercourse with theIndians was characterized by flagrant violations of justice on ourpart. They came in among us peaceably and tranquil. When theyreturned home, traders went out with them, packing poison, with aview to kill off all those who sal down to the first table. What wasthe result ? Three hundred and fifty Cammanches were poisoned—and died ! Mure were poisoned, but soon recovered. The survivorsburned the men who had thus treacherously sacrificed so manyof their people. This was proclaimed as a foul massacre of thewhites, on the part ofthe Indians ; butif wasonly murdering tradeiBwho, in fact had murdered them.Smearing out of Fashion.—ThnilowWeed, in a letter from London,writes as follows : —" Another thing struct^ me with surprisehere. Profane smearing has gone out of Fashion. I cannot speak forthe nobility, because 1 have not reached their rWcle ;'hut with all theother classes, cursing and swearing is 'honored in the breach,' ratherthan ' in the observance.' Oaths and imprecations, so common inAmerica, are not heard here, even among the watermen, cabmen,coal-bearers, or scavengers. The language of blasphemy, in itsvarious " sliding scales" of enormity, came as a part of our educationfrom the mother country. Is it not reasonable lo hope, therefore,that, among other English fashions adapted by Americans, our peoplewill soon forbear to mingle the name of their Creator and Redeemerprofanely, either in their idle conversation, or their excitedcontroversies ?"The congregation of Coldenham, within the bounds of the NewYork Presbytery, have made a call on Mr. James W.Shaw, a licentiateunder the care of said Presbytery.The 2nd congregation of Philadelphia, within the bounds of tbeNew York Presbytery, have made a call on the Rev. Samuel 0.Wylie, of the Pittsburgh Presbytery.

THER E F O R M E DPRESBYTERIAN.EDITED BYREV. M. RONEY, A. M.,PASTOR OF THE REFORMED PRESBYTERIAN CONGREGATION,srrawiBwsaiBiBuVOL VIII." Ye should earnestly contond for the faith which was once delivered unto the saints."—Judb.1 Bind up the testimony, seal the law among my disciples."—Isaiah.Wetoburjtfj, W. 3T.PRINTED BY J. D. SPALDING.1844—1845.

INDEXTOPaobArminianism and Calvinism Contrasted, 1, 31. 85, 105Address of the R. P. Church of Scotland to Free Church of do., 41A suggestion on raising Missionary funds, 88Acknowledgment,H2Act of Covenant Renovation, Draught of 145Armenians, the > 165An Enquiry into the alleged Erastianism of the Confession ofFaith, 198, 230A Letter from Dr. Cheever, 275British North America Colonial Mission, 19Calvinism and Arminianism Contrasted, 1, 31, 85, 105Covenanters, Present duty of 7Covenant Renovation, its eminent advantages, 13Catastrophe on Board the steam ship Princeton, 44, 64Covenanters, Notices of 108, 251Causes -why youth delay making a Profession of Religion, 125Card playing and Dancing, 137Creeds and Confessions, 155, 179, 203, 241Catacombs of Paris, the 188Covenants, the Descending obligation and Renovation of 193, 217Crosier, Mrs. Ann, Obituary Notice of 144Christian Zeal, 272Covenant, the firstof Scotland, 280Desires of the Righteous, the 25, 49Dragon, the War with 52, 79, 101, 128, 176, 246, 265Dancing and Card playing, 137Draught of an Act of Covenant Renovation, 145Doings of Popery in Switzerland, 164Duty of Covenant Renovation, the 217Design of " " the 218Ecclesiastical Proceedings—Rochester Presbytery, 21New York Presbytery, 68,116,237•' " Lakes' Presbytery, 132, 238» " Pittsburgh Presbytery, 163, 234England, 21, 46Earth's scenery with Reflections, 183Episcopal Intolerance in England and Ireland, 185Free Church of Scotland, 41Fellowship France, state Meetings, of Religion in 279 73

INDEX.Greece, 23Good thing promised to Israel and Judah. the 59Gardner, Robert, Obituary of 113Gormly, Mr. Andrew Obituary of 284History, the Study of Ecclesiastical 97, 121, 169Hodge, Mrs. Jane Obituary of 189Items of Intelligence, 21, 46, 95, 117, 143, 167, 190, 213, 240, 264Interesting variety of the Bible, 142Ireland, Episcopal Intolerance in 185Jews, the, a most wonderful people, 278Missionary Cause, the 36Intelligence, 22, 69, 190Martyrs the Forty of Sebaste, 186Musings in the Night, 187Magee, Mr. Robert Obituarv of 260Notices of Books, ' 78, 168, 239, 262New Publications, 91Notices of Covenanters, 108, 251Nineveh, Ruins of 113Ordination of Mr. James Kennedy, 24" " Hutcheson McFadden, 24" " Messrs. Shaw and Beattie, 116O'Connell, Trial of 46Obituary of Mrs. Margaret Jane Shaw, 93" Mr. Robert Gardner, 113" Mrs. Ann Crozier, 144" Mrs. Jane Hodge, 189Mr. Robert Magee, 260" Mr. Andrew Gormly, 284Present duty Covenanters, 7Philadelphia, Riots in 268Popish persecution in 1844, 135Popery and Protestantism in Switzerland, 136Reformed Presbyterian Synod in Scotland, 10, 41Renovation of Covenant, 13, 193, 217Righteous, the Desires of 25, 49Retrospect of the Catastrophe on the Princeton, 44, 64Riots in Philadelphia, the 89, 139, 159, 206Remarks on 2nd. Timothy i. 13, 155Russian Despotism, 166, 216Reformed Presbyterian Synod in Ireland, 255Review of G. Smith's argument on Slavery, 268Shaw, Mrs. Margaret Jane, Obituary of 93Study of Ecclesiastical History, the 97, 121, 169Sabbath, the 137Shoemaker of Hagenau, the 190Suspension of Bishop H. U. Onderdonk, 214B. T. Onderdonk, 283That thought is done, 212The Friar and Night whisper, 281War with the Dragon, the k 52, 79, 101, 123, 176, 246, 265Zeal, Christian 272

THER E F O R M E DPRESBYTERIANVol. VIII. March, 1844. No. I.CALVINISM AND AEMINIANISM CONTRASTED.The doctrines that are distinguished by the name of Calvinismand Arminianism were taught long before any of the persons flourishedfrom whom they have derived their peculiar appellations.Arminianism seems to be the religion of depraved human natureît agrees better with man's innate pride than any other system.This self-righteous garment is the firstthat man puts on, and thelasts that lie puts off. The Pharisees, in the days of our Saviour,gave indications of the self-righteous spirit, and in the Apostle'stime there existed persons, " ignorant of God's righteousness, whowent about to establish their own righteousness, not having submittedthemselves to the righteousness of Christ." In the end ofthe 4th century, the Pelagians (so named from Pelagius, a BritishMonk,) taught a number of these doctrines that are now calledArminian : they maintained among other doctrines, " that the consequencesof Adam's sin were confined to his own person—thatnew-born infants are in the same situation with Adam before thefall—and that the grace of Grid is given according to our merits."Arminianism derives its name from James Arminius, pastor of achurch at Amsterdam, and afterwards professor of divinity at Leyden.Arminius had been educated in the opinions of Calvin, butthinking the doctrine of that great man with regard to free-will,predestination, and grace, too severe, he began to express his doubtsconcerning them in 1591, and, upon farther inquiry, adopted thesentiments of those, whose religious system extends the love of thesupreme Being, and the merits of Jesus Christ to all mankind.The peculiar tenets of the Arminians have been comprized in fivearticles,—these relate to predestination, universal redemption, the•corruption of man, conversion, and perseverance.The doctrines distinguished by the name of Calvinism are alsoof ancient date. They were taught by the Prophets and Apostles,by Augustine and the Fathers, by the Confessors and Martyrs ofJesus, and by the Waldenses and early Reformers. The name isderived from John Calvin, an eminent Reformer and Professor ofA

Calvinism and Arminianism Contrasted..Divinity, at Geneva, in 1536, who ably vindicated and clearly illustratedthese doctrines.A national Synod was held at Dort, in 1618, in order to decidethe controversy between the Calvinists and Arminians. It wascomposed of the most eminent divines of the United Provinces,and deputies from the reformed churches of Switzerland, England,and Scotland. In this Synod, the doctrines of Arminius were con--demned as pestilential heresies, and the doctrines of Calvin affirm-"ed. The Calvinistic system includes in it the doctrine of a Trinityin unity, and that of two natures in Jesus Christ forming one person.Justification by the imputed righteousness of Christ, receivedBy faith alone, forms an essential-part of this system.Since the meeting of the Synod of Dort, the name Calvinists hasbeen chiefly applied to those who embrace Calvin's leading viewsof the Gospel, to distinguish them frorcf Arminians. The principaldoctrines of Calvinism, as distinguished from Arminianism, are embracedalso in five articles, which, from their being the principalpoints discussed at the Synod of Dort, have since been denominatedthe fivepoints. These are Predestination, Particular Redemp;tion, Total Depravity, Effectual Calling, and -the certain Perseveranceof the Saints.I shall exhibit the Arminian and Calvinistic points in juxtaposition,the that five the arminian reader may points. more easily the compare five calvinistic the two systems points. :1st.1st.That God from all eternity determinedto bestow salvation on tain number of the fallen race ofThat God hath chosen a certhose whom he foresaw would Adam in Christ before the foundationof the world, unto eternalpersevere unto the end ; and toinflict everlasting punishments life, and the means thereof, accordingto his immutable puron those who should continue intheir unbelief, and resist his divinesuccours ; so that election love, without the least foresightpose, and of his free grace andwas conditional, and reprobation of faith, good works, or any conditionsperformed by the crearin like manner, the result of foreseeninfidelity and persevering ture; and that the rest of mankindhe was pleased to pass wickedness.by2d. .That Jesus Christ, by his sufferingsand death, made an atonementfor the sins of all mankindin general, and of every individualin particular; that, however,none but those who believein him can be partakers of theDivine benefits.and ordain to dishonour andwrath for their sins, to the praiseof his vindictive justice.2d.That though the death of Christbe a most perfect sacrifice andsatisfaction for sins, of infinitevalue, abundantly sufficient toexpiate the sins of the wholeworld; and though on this groundthe Gospel is to be preached toall mankind indiscriminately,

Calvinism and Arminianism Constrasted.3d.That true faith cannot proceedfrom the exercise of our naturalfaculties and powers, nor fromthe force and operation of freewill; since man in consequenceof his natural corruption, is incapableeither of thinking ordoing any good thing; and that,therefore, it is necessary, in orderto salvation, that he be regeneratedand renewed by the operationof the Holy Ghost, which isthe gift of God through JesusChrist. Modern Arminians denythe imputation of Adam's sinto posterity, and maintain thatwe are born depraved but notguilty.4th.That this Divine grace or energyof the Holy Ghost" beginsand perfects every thing that canbe called good in man, and consequentlyall good works are tobe attributed to God alone ; that,nevertheless, this grace is offeredto all, and does not force mento act against their inclinations,but may he resisted and renderedineffectual by the perversewill of the impenitent sinner.Modern Arminians maintainthat the will is equally inclinedto do good as to do evil.5th.That God gives to the trulyfaithful, who are regenerated byhis grace, the means of preservingthemselves in this state.—The first Arminians, indeed, hadsome doubt with respect to theyet it was the will of God thatChrist, by the blood of the cross,should efficaciously redeem allthose, and those only, who werefrom eternity elected to salvation,«md given to him by the Father.3d.That mankind are totally depravedin consequence of thesin of the first man, who beingtheir public head, his sin involvedthe corruption of all his posterity; which corruption extendsover the whole soul, and renders -it unable to turn to God, or to doany thing truly good, arid exposesit to his righteous displeasure,both in this world and that which,is to come.4th.They maintain that all thosewhom God has predestinated toeternal life, he is pleased, in hisappointed time, effectually tocall by his word and Spirit, outof that state of sin and death, iuwhich they are by nature, tograce and salvation by JesuaChrist.5th.That those whom God has effectuallycalled and sanctified byhis Spirit, shall never fall finallyfrom a state of grace. They admitthat true believers may fallpartially, and would fall totally

4 Calvinism and Arminianism Contrasted.closing part of this article ; but and finally but for the mercy andtheir followers uniformly main- faithfulness of God, whokeepethtain that the regenerate may lose the feet of his servants; also thattrue justifying faith, fall from a he who bestoweth the grace ofstate of grace, and die in their perseverance, bestoweth it bysins.means of reading and hearingthe word, meditation, exhortations,threatenings and promises;but that none of these things implythe possibility of a believer'sfalling from a state of justification.I shall give a short scriptural explanation of these points, in order:—1st point.—predestination and election.That the opinions of the celebrated Westminster Divines on thisarticle coincide with those of the Calvinistic Divines, at Dort, isevident from Larger Catechism, q. 13.— " They say that " God, byan eternal and immutable decree, out of his mere love for the praiseof his glorious grate to be manifested in due time, hath elected someangels to glory, and in Christ hath chosen some men to eternal lifeand the means thereof. And also according to his sovereign powerand the unsearchable counsel of his will (whereby he withholder/i orextendeth favour as he pleaseih,) hath passed hy and foreordained therest to dishonour and wrath to be for their sins inflicted to the praiseof the glory of his justice."The principal difference between Calvinists and Arminians onthe firstpoint respects Predestination. Arminians allege that it isconditional, viz. that it depends on foreseen faith and good works—that God, foreseeing the actions of men regulated his will accordingly.On the contrary, Calvinists affirm, that Predestination isunconditional and absolute, viz. without the least foresight of faith,good works, or any conditions performed by the creature.That it i3 unconditional the following passages of Scriptureclearly testify.—" God hath saved us arid called us with a holy calling,not according to our works, but according to his own purposeand grace." " Not by works of righteousness which we havedone, but according to his mercy he saved us." 2 Tim. i. 9.Titus iii. 5. " Having predestinated us to the adoption of childrenby Jesus Christ to himself, according to the good pleasure of hiswill." Eph. i. 5. " I will have mercy on whom I will havemercy, and I will have compassion on whom I will have compassion.So then it is not of him that willeth nor of him that runneth,but of God thai showeth mercy." Rom. ix. 15, 16. The entire ofthe 9lh chapter of Rom., part of the 11th, together with Matth. xi.25, 29, 1 Tim. ii. 20, and 2 Tim. ii. 19, 2 Tliess. ii. 13, and Eph. i.4, all confirm the same view of the doctrine. The last cited passageis remarkably explicit—" According as he hath chosen us inhim before the foundation of the world, that we should be holy andwithout blame before him in love." Here we have the Author of

Calvinism and Arminianism Contrasted. '5our salvation " God," the objects " us," the manner " in him," inChrist the Mediator, the Head of the mystical world, the date" before the foundation of the world," tbe'design, not because wewere holy or foreseen as holy, but that we might be holy and withoutblame, and the connexion "before him in love."Were Predestination conditional, it would involve the followingabsurdities., I. It would make the determinations of the will of theSupreme Being depend on the actions of his creatures. Then wouldman be the author of his own salvation, and God would be robbedof his glory; whereas the Scriptures represent God as the FirstGreat Cause, independent and immutable, on whom all other beincrsdepend for life and happiness. " Who hath directed the Spirit ofthe Lord, or being his counsellor hath taught him 1" " The Lorddid not set his love on you nor choose you because ye were more innumber than any people, for ye were the fewest of all people ; butbecause the Loim loved you." He is altogether self-moved, thereisnolhing external, nothing in man to move him to the work. It iswholly and absolutely something within himself. 2. It would makefaith and holiness the cause of election ; whereas the inspired volumeuniformly declares that these are effects that flow from election." As many as were ordained to eternal life believed," Actsxiii. 48, would, according to the Arminian view, behove to be read," As many as were foreseen to believe were ordained to eternallife." Faith, holiness, and. repentance form no part of the atonement; they are blessed consequences that flow from the electinglove of God, the mediation of the Divine Jesus, and the sanctifyinginfluences of the Holy Spirit—they are happy effects of election,and therefore cannot be the cause. 3. It would require the Scriptureexpression the " Election of grace," to be changed, and thephrase " Election of justice," substituted in its place. The Apostle,however, limits and explains the preceding phrase in the followingverses of the same chapter. " And if by grace then it is nomore of works, otherwise grace is no more grace ; but if it be ofworks, then is it no more grace, otherwise work is no more work."Rom. xi. 5, 6. This work is of grace and not of debt; if it he ofdebt, it is only so unto him that worketh, viz. unto Jesus Christ, butunto him that worketh not, that is unto the sinner it is still of grace,even the grace of our Lord Jesus Christ. 4. It implies that theforeknowledge of God is not infallible, and that it.is possible forJehovah to be mistaken and disappointed. These conditionallypredestinated beings might repent or they might not, and shouldthey never, which, from man's natural disinclination to good, is mostlikely, then would God be frustrated in his designs. How comfortableis the Calvinistic view of the subject, which declares that God'sforeknowledge is certain and infallible—" Known unto God are allhis works from the beginning." " His counsel stands and he willdo all his pleasure."With regard to Predestination unto death, or reprobation, if it isasked, why did God decree to punish the wicked 1 We answer,on account of their sins. They are sentenced lo everlasting tormentsat the day of judgment on account of their sins, and if there

6 Calvinism and Arminianism Contrasted.be no injustice in dismissing them from his' presence, there can be*neither crucly nor injustice in determining to do so. The wholehuman family must be viewed as guilty and rebellious—rebelsagainst the majesty of Heaven—obmxxious to his wrath and curse," both in this world and that which is to come." God is under noobligation to save any—the salvation of any of the guilty rebelliousfamily of Adam was an act of Divine goodness, and the salvationof one and not another was an act of Divine sovereignty. God isunder no obligation save rebellious men ; to suppose such obligation,would destroy the scriptural view of mercy. If mercy is to beshown to man, it must be in the way of sovereignty. The electionof grace originates in the sovereignty of God ; but the punishmentof the wicked is an act of justice. If sovereignty display mercy,there can be no reason why this mercy should be extended to all.This would change the nature of sovereignity: mercy by this actwould become justice. Would it not be arrogant to say to God,extend favour to all or to none. " Hath not the potter power overthe clay to make one vessel to honour and another to dishonour?"If he extend mercy to those to whom be pleases to show mercy, andif he leave others "to be hardened in their sins," "given up to strongdelusions to work wickedness with greediness," why do you findfault? " Who art thou that repliest against God, shall the thingformed say to him that formed it, why bast thou made me thus VIf it is asked, wherefore did be decree to punish them rather thanothers 1 we would reply that the sovereign Judge of the wholeearth, is not like a capricious or arbitrary despot, " who resolves.without reason and acts without law." God is just in all his ways,and holy in all his works. " Shall not the judge of thewbole earthdo right 1" He has the best of reasonsfor determining and actingas he does. Why does he send the gospel of salvation to one nation,and leave another to perish in ignorance and darkness 1 Whydoes " he hide the things that pertain to everlasting peace and happinessfrom the wise and prudent, and reveal them to babes ]" Theanswer to all these questions we give in the words of the Saviour," Even so Father, for so it seemed good in thy sight."Calvinists do not consider that Predestination affects the moralagency or accountability of men, or that it is to them a rule of duty.On the contrary they suppose them to act as freely, and to be asmuch the proper subjects of calls, warnings, exhortations, promises,and threatenings, as if no decree existed. Predestination does notsupersede the use of means, nor is it inimical to faith and holiness.Election and holiness are inseparably connected in the same decree.•' They are chosen that they may be holy," &c, " chosen throughsanctification of the spirit and belief of the truth." The meansand the end are inseparably connected. The means are appointedas well as the end. "Except these abide in the ship, ye cannot besaved." " We are his workmanship created in Christ Jesus untogood works, which God hath before ordained that ye should walkin them." No man in the possession of his reason would say, if Iam appointed to live forty or fiftyyears, I neither require to eat nordjhAi nor use means to preserve life,—in grace as well as in na-

Present Duty of Covenanters* 7lure means Tire instituted to accomplish the end. Neither wouldthe husbandman expect a crop without tilling the ground and sowingthe seed, yet these operations do not secure an abundant harvest; no, as it is the fertilizing showei that causes the seed to budand bring forth, so it is not praying, preaching, or hearing, that convertsmen ; but it is in the use of these means, that God ordinarilycommands the blessing-.PRESENT DUTY OFCOVENANTEES., The progressive developement of God's eternal purposes iii thedispensations of His providence, indicates the corresponding dutyof the Church. The secret will of God, when it i3 brought to lightin the execution of his decrees, teaches how to apply His revealedwill. " What He forbids, is at no time to be done. What Hecommands is always our duty ; and yet every particular duty is notto be done at all times." This, given by the Westminster Divines,as one of the " rules for the right understanding of the ten commandments,"requires us to make ourselves acquainted with thecircumstances iu which we are placed when we would ascertainwhat is our present duty. It is by attending to these, that the goodman " bringeth forth his fruit in season." Providence is a voicebehind the Christian traveller, saying, this is the way—walk in it,when he would turn to the right hand or to the left. In two formerpapers, covenanting, and evangelizing the heathen, were exhibitedas duties to which we are now called. It is proposed in this articleto present another, whose claims on our immediate attention,passing events render, every day, stronger and more pressing.It is the present duty of Covenanters lo call the attention of the Americannation to its obligations to God. Nations are the subjects of themoral government of Jehovah. They are composed of individuals,each one of whom is under an indispensable obligation to honor andobey him. There is, perhaps, no truth more plain to the unsophisticatedmind, than that men in their social, are as really bound toserve God, as in their individual capacity. Truism, as this seemsto be, it is nevertheless practically denied by all the nations nowexisting on the earth. Our own, as if ambitious of eminence in thigimpiety, has omitted in its constitution all reference to the name,authority!, and law of God. The American nation, not only acknowledgedno God, but it has practically denied that there is sucha being in the Universe, as the *' King of Nations." To call thiswickedness is to use soft language. It is bold and Heaven daringimpiety; and he has but little skill in tracing the connexion betweencause and effect, who cannot perceive in this, one source of the evils,physical and moral, with which our land is flooded. God is jealousof his glory. The nations that forget Him shall be turned into hell.What, then, is the immediate duty of this nation 1 To "breakoff their sins by righteousness, and their iniquities, by showing nier-

8 Present Duty of Covenanters*cy to the poor, if it may be the lengthening of their tranquility/'Daniel iv. 27. And this can be done only by a formal and explicitacknowledgment of ihe existence and essential authority of theLord God omnipotent. " All power is of God." This truth ournation is bound to lay at the very foundation of the political superstructure.And not only should they acknowledge the~ DivineSource of their authority, but they should also subject themselves toHim who is " the Head of all principality and power." It is bythe Lord Jesus Christ, " that kings reign and princes decree justice.Nations should kiss the Son," by rendering Him national homage.And, in addition to this, there must be an obligation to take therevealed will of God as the only rule. " To the law and to the testimony,if they speak not according to this word, it is because thereis no light in them."But will the nation do this by its own spontaneous act? Of thisthere is not the dimmest prospect. This is not within the range ofprobability. No! no! "Theyknownot—neither will they understand.They walk on in darkness." National conversion no morebegins with the creature than personal regeneration. Means inboth cases must be employed ; and in order to be effectual the HolySpirit must bestow the blessing. To wait till our land of its ownaccord turn to God, would be to act with as little judgment as thetraveller, who findinghis way obstructed by a river, sat down on thebank to wait until all the water would flow by. Reason proclaims thefallacy of all such hopes, and facts sustain her in the decision. Themoral condition of the United States is bad in the extreme. A singleinstance will prove this assertion. Of the men who are nowprominently before the public as candidates for the presidency, notone can in the judgment of charity be called religious. Some ofthem are men of notoriously bad character—gamblers, profaneswearers, slave-holders, adulterers, duellists, &c. We may ask, isthere anything conservative in the public opinion, that would pushsuch men forward to occupy the highest political station in theUnited States? Does it not rather show wilful blindness to theclaims of God, and obstinate rebellion against his high authority?These things being so, an important duty devolves on the witnesses.When God is enquiring, " Who will rise up for me againstthe evil-doers ? who will stand up for me against the workers ofiniquity ?'' they should not be silent. In settling the great questionwhether " the Prince of the kings of the earth," shall be acknowledgedby this nation, their testimony is of great importance. Thepeople are to decide, and in order that they may come to a properdetermination, all the facts bearing on the case must be placedclearly before them. To do this is the business of those who haveyielded a willing subjection to the authority of the exalted Mediator.Be silent who may, they should speak out, and assert the highclaims of Him whom all nations are required to serve and obey.This has ever been the work of the witnesses. While others exertthemselves in the cause of human rights, covenanters should seethat the paramount importance of the rights of God, is asserted andmaintained. And to every demand, " that to Caesar be rendered

Present Duty of Covenanters.dthe things that are Caesars," should be met with the deafening responseof " Render to God the things that are God's."i$ut how is this to be done ? Shall we enter the arena of politicalwarfare, and endeavor at the ballot-box to rectify the manywrongs committed by the nation ? This would be to leave our vantageground, and to lay our head on Delilah's lap to sleep till we beshorn of our strength. This mode of curing evils in the governmenthas been often tried, and the result has ever been disappointment.The liberty party propose this as the panacea. Elect theircandidates, and in their view the whole machinery of the governmentwill work right. Vain hope ! They are ignorant of the firstprinciples of civil rule. If the vessel be leaky, and if she be withioutmasts, rudder or compass, what matter whether the seamen beskilful or not ? The rational mode in such a case would be to discoverand repair what was defective in the ship, before any attemptwould be made to change the crew. Why put a skilful captain andexperienced sailors into her, when the rolling of a few more billowsMust inevitably sink her to the bottom ? What wise man wouldtake the command in such a case ? No more wisdom do they mairifestwho employ political action to remedy the evils of the government.And those who consent to be pushed forward as candidatesfor office, by that very fact, shoW that they are ignorant of burnation's disease, and of course know not how to apply the remedy.:From all such Connexion with the government covenanters havohitherto refrained ; and in this course they must continue, leavingthose who inquire why they do not aid in electing good men to office—toanswer the question, " Can wc do evil that good may come."But there are ways in which we can act in this matter in perfectconsistency with our standing as witnesses for Christ. The Psalmistsays, " I will speak of thy testimonies before kings." We can- tall on the nation to acknowledge the Lord as their God. Thepublication of our testimony on that subject, the warnings utteredvfrom the pulpit and the press, our practical testimony by refrainingfrom all sworn connexion with the nation, and our reasons for this.given with meekness and fear to those who ask us : all these are-admonitions to the nation, of its sin and danger, and call to repentanceand reformation. The witnesses torment the men thatdwell on the earth. To those who are in hostility to the LordJesus Christ, and who disregard the obligations of his law, it is•peculiarly galling to be reminded of his claims, and of their duty toHim. By their practice they declare—" We will not have thiaman to -reign over us." Their sentiments on this subject is a strong• reason why it should be continually pressed on their attention*And it is an important practical question, whether we have, intimes past, done all that is required of us in relation to displayinga banner for truth. If, indeed, it is our duty at all to ask this nationto acknowledge' the authority of the " Prince of the kings of theearth," no satisfactory reason can be given why this has hithertobeen neglected. It will not do to say the case is hopeless—Congresswould most likely refuse to receive our petitions, or, if theywould receive them, they would not regard our request any morsE

1$ Reformed Presbyterian Synod in Szollana".than that of the petitioners for the abolition of slavery. This would)be to make consequences the rule of our duty—a doctrine subversiveof bible ethics. Besides, the position assumed is doubtful—whoknows that they would not receive or bear petitions ? Perhaps, thereason that an over-ruling Providence permitted the abolition petitionsto be shut out of Congress, was thereby to teach men, that theglory of God should always be viewed as of more importance tharethe rights of man. They are, indeed, inseparable, and the attemptto prefer the latter to the former is dishonoring to his name. Maywe not hope that, by beginning at the root of the evil—by beingvery zealous for the Lord God of Hosts, by telling plainly to thisnation, that it is guilty of great sins, for which it is afflicted witbsore, and threatened with still sorer calamities, he, in whose handis the king's heart, may awaken them to their duty. And thoughthey should spurn at our petitions, they will be nevertheless a testimonyagainst them—we will have done our duty, and the rulers ofthe nation will be left without excuse.Something has already been done. Petitions have been sent to-Congress, calling their attention to the long and sinfully neglectedduty of honoring the Lord God of Heaven and earth. The resultis by no means discouraging. True, the petitions have not beentreated with much courtesy or respect, but the very opposition toreceiving them has given the principles which they contain, a notorietyand prominence far beyond what otherwise could have beenexpected. They are published in political papers and commentedon by political editors. Religious m6n seeing such petitions rejectedwill be led to enquire why they receive such treatment. Thechambers of imagery will thus be thrown open, and the great abominationsdone in darkness will be brought to light. Surely thereis no man who fears God, and regards his law, that would object tohave the constitution of the United States so altered as to be conformedto the Divine model of all civil governments. And whatwill the serious portion of the nation think when they see it recordedin the newspapers that the representatives of the people refus«to take steps to accomplish this desirable object? They deservenot to be called Christians who do not blush for the disgrace oftheir country, by having such unprincipled and unholy rulers.Now is the time to make a vigorous effort. Who knows but Godmay in his abundant mercy convince1 this nation of its sin, and awakenit to its duty. Be the result what it may, let covenanters be attheir post. This nation shall become a kingdom of our Lord andof his Christ; and if our instrumentality be employed in effectingthis, we will have cause to rejoice and to give to God all the glory.REFORMED PRESBYTERIAN SYNOD IN SCOTLAND. presbyter.This court met in Glasgow, on Monday, the 3rd of July last, andWas opened with an eloquent, appropriate, and impressive sermon,by the Rev. John Graham, of Wishawton, from Ps. cvii. 32 : " Let

Reformed Presbyterian Synod in Scotland. 11tEliem praise Him in the assembly of the elders." The Rey. Ab-

J2Reformed Presbyterian Synod in Scotland;a series of questions upon these points, to be sent to the differentPresbyteries, and by them transmitted to the Sessions under theirinspection.Bicentenary of the Westminster Assembly.—The principal reasonfor the Synod holding its meeting at this time was to hold commemorationmeetings connected with the Westminster Assembly andthe constitution of the Reformed Presbytery. The evening sederuntof Tuesday was appropriated to commemorate the bi-centenaryof the Assembly of Divines at Westminster, which met on Saturday,the 1st of July, 1643. The Rev. W. Goold, of Edinburgh,the father of the Synod, presided, and introduced the business ofthe evening by an interesting and appropriate address. The Rev.Dr. William Symington gave an historical account of the origin,constitution, parties, and proceedings of the Assembly:—Its origin,as called by the parliament, in consequence of the disorganized stateof the church,—its constitution, as being a deliberative and consultntiveAssembly, not an authoritative and judicial Synod,^—the partiesof which it was composed, Erastians, Independents, Presbyterians,and the Commissioners from the Church of Scotland,—its proceedings,the drawing up the directory for public worship, the propositionconcerning church government, the Confession of Faith, theLarger and Shorter Catechisms, and the metrical version of thePsalms still used in Scotland. The address throughout was cha-:racterised by deep research, clear discrimination, great candour,and fervent heart-subduing eloquence. Several other member?spoke also on the same subject.The evening sederunt of Wednesday was appropriated to a similarobject. The Rev. James Ferguson, of Kilbirnie, read the NationalCovenant of Scotland, gave a succinct and interesting historicalaccount of that famous deed, expounded its object and its leadingprinciples, and successfully rebutted the most common and oftrepeatedobjections brought against it. It was an able; high-toned,and eloquent address. At the close there was shown to the audiencean original copy of the National Covenant that belonged, at first,toold Baillie, of Jerviswood, but is now in the possession of Dr. WilliamSymington. The Rev. Dr. Bates, of Glasgow, then read theSolemn League and Covenant, accompanied by remarks historical,explanatory, and apologetical. He showed that to understand thehistory of the period of the Solemn League, it was necessary to studyit in connexion with the history of the persecution, and that thosewho characterise the period of the Solemn League as the time ofthe grand rebellion, to be consistent, must approve of the policypursued by the royal brothers, and must condemn the course pursuedby the nation, which terminated in the memorable revolution of1688. The address was remarkably clear and convincing. Severalother members spoke shortly on the same subject.The evening sederunt of Thursday was appropriated to commefiioratethe centenary of the Reformed Presbytery, which was constitutedon the 1st of August, 1743. The Rev. W. H. Goold ofEdinburgh, gave an historical account of the Reformed PresbyterianChurch, showed its identity in principle and constitution with

Covenant Renovation—its eminent advantages. 13£>{he Church of Scotland during the Second Reformation, traced theunbroken connexion between the two through the non-indulgedministers, till the death of Cameron and Cargill, through the SocietyPeople, till the death of Renwick, and through the Old Dissentersunder.Mr. M'Millan, till the constitution of the Reformed Presbytery,in 1743. The address abounded with clear statements offacts, forcible reasoning, and glowing and pathetic eloquence. TheRev. Dr. A. Symington then gave an admirable address on the presentposition, prospects, and duties, of the Reformed PresbyterianChurch,—showed the importance of raising the standard of ministerialqualifications,-^-of extending the Theological Seminary byadding professors to give instruction on biblical literature, ecclesiasticalhistory, and pulpit oratory,—of enlarging the Synod's library,—oftaking more advantages of the public press,—attendingmore to missions, education of youth, and various other importanttopics. Several other members spoke shortly on the same subjects.A vote of thanks was unanimously given to those who had taken aprominent part in conducting the commemoration, and a requestwas made, that the Synod sermon and all the addresses be immediatelypublished in one pamphlet. The vote of thanks was suitablyacknowledged by Dr. A. Symington, and the publication of the sermonand addresses was agreed to. As carrying out the object ofthese commemorations, it was unanimously-agreed, that an extraordinarycollection be made in all the congregations under the inspectionof Synod, on the 1st Sabbath of September, in aid of themissionary and Synod funds. During all the three evenings thechurch (Dr. W. Symington's) was quite full, and the deepest interestwas manifested in all the proceedings. The interesting informationcommunicated, the cogent reasoning, and the earnest and glowingappeals to the heart and conscience, must have left a deep andpowerful impression on all present. We trust the publication of{these addresses will be a permanent benefit.COVENANT RENOVATION ITS EMINENT ADVANTAGES.The following excellent article on a highly important subject, weextract from the Covenanter of November last. It will be regardedas seasonable by all who have their minds turned to the great dutyof renewing, publicly, their covenant with God—a duty to whichthe Church is' at present loudly called in the dispensations of theprovidence of her glorious Head:—2 Chronicles, xv. 16,—'' And all Judah rejoiced at the oath; for they hawith all their heart, and sought Him with their whole desire; and He was found of(hem ; and the Lord gave them rest round about."That the covenant into which Asa and .the people of Judah andBenjamin willingly entered, after the Lord had wrought for them anotable deliverance, and had sent them a'special message, encour-?ing them to go forward in the work of reformation, was moral in

14 Covenant Renovation—nts eminent advantages.its nature, cannot be doubted by any wbo are acquainted with theinspired record. It was an approved instance of faithful covenantrenovation,performed by a remnant of Israel, when the majoritywere given over to defection and idolatry,—it was a proper expressionof devout gratitude for mercies recently received,—it was aneminent means of carrying forward the reformation that had beenauspiciously begun, and it was followed by the most salutary andhappy results.Believing that similar excellent effects still flow from devotedfederal engagement and obedience, we have selected this exampleto exhibit some of the precious fruits of covenanting, and some ofthe eminent advantages which these duties, rightly performed, maybe expected to confer.In the instance of Asa's covenant, those are specifically mentioned,and are chiefly two-fold. They are,— 1. A large measure o&spiritual joy and comfort,—" AH Judah rejoiced at the oath." . And,2. The Lord's graeious presence, conferring '' rest" upon his peo-:pie. Substantially the same blessings are yet to be expected in theway of Covenant-dedication and fidelity;they have been, and theywill be realized by those, who " with all their heart, and with theirwhole desire," enter into the oath of God, engaging to " seek the.Lord God of their fathers." ,We notice, first, the spiritual joy that accompanies acts of faithfulcovenanting. Times of covenanting have generally been seasonsof gladness and rejoicing* Causes of distress and sources ofannoyance have frequently, at such seasons, been remarkably re-:moved,—the oil of joy has been given for the spirit of heaviness,and God's people have realized more rich and substantial joy thanthe men of the world can ever know, even when their corn and winemost abound with them. The reasons of this joy, partaken of iaacts of solemn dedication, are diversified and weighty.1. The Covenant into which God's people enter is a fruit ofDivine distinguishing favour. Not only is the covenant of redemptionthe basis of ail right covenanting,—the blessed effect of sovereign,special love, but the Church's covenant of duty emanates fromDivine peculiar favour. In rich, unmerited grace, the Lord takes apeople into covenant with himself. He chooses them above others ;He reveals to them his blessed name, and manifests to them his covenant; He inclines them to take hold of it, and to dedicate themselvesto the Lord ; He draws them into the bond of the covenant, andhimself stands engaged to confer the full reward of covenant obedience.In all this there is a marvellous display of Divine condescensionand loving-kindness, furnishing matter of admiration andholy rejoicing,—"He hath not dealt so with any nation." " Blessedis the people whose God is the Lord."Again, special enlargement of heart is often experienced in covenantingwith God ; and this is inseparably connected with spiritualjoy. When Moses, and Nadab, and Abihu, and the seventy elders,* Moorhead, in his Dissertations, on the federal transactions between God anhis Church, says, " such times have ever been Beasons of gladness and rejoicing."—(p.433.) To this rule, the exceptions in any age hare been very few.

Covenant Renovation—its eminent advantages. 15oascended the mount, sprinkled with the blood of the covenant, theirviews were enlarged ; " they saw the God of Israel,"—terror anddismay were removed, and, with holy boldness and comfort, theyhad communion with God. The Macedonian churches, in covenanting,manifested a liberal spirit. When they gave themselves tothe Lord, and then to his servants by the will of God, " the abundanceof their joy and their deep poverty abounded unto the riche*of their liberality." In this service, we may still expect refreshingviews, elevated affections, the lips opened, and the steps enlarged.How desirable such a state in the Church !Moreover, at such seasons, God is wont to reveal himself to hispeople in his gracious covenant character. How full and preciousare the terms in which He declares the relations of his grace! " [am thy God." " I am God Almighty,—walk before me, and bothou perfect." " Thou hast avouched the Lord to be thyGod ; andHe hath avouched thee to be his people." " He shall say, it is mypeople, and they shall say, The Lord is my God." God revealshimself in every relation that is fitted to satisfy the soul and inspiredelight. He is his people's " strength, and song, and salvation,"—their "exceeding great joy,"—their sure and everlasting portion.In times of covenanting, He speaks to the heart, and makes himselfknown in every view of his character that is lovely and alluring.The believer rejoices in the oath, and exults in the covenant relation.The language of his heart is, " Thou art my portion, O Lord."" Whom have I in the heavens but thee, and there is none in the•earth that I desire beside thee."The valuable designs of the Covenant are, besides, then realised.Idols are forsaken ; a deeper sense of spiritual obligation is entertained; corruptions are mortified; and temptations and trials areovercome.- God is present with his people, manifesting his glory.They delight themselves in Him, and the joy of the Lord is theirstrength. And He places his tabernacle among them, acceptingtheir sacrifices, and gives them joy-inspiring assurances of futureblessings for them and posterity.And, lastly, the Spirit of joy and of all consolation is then eminentlypoured out. The promise of the plentiful effusion of the Spiritis connected with covenanting,—" I will pour water upon him thatis thirsty, and floods upon the dry ground; I will pour my Spiritupon thy seed, and my blessing upon thine offspring." " One shallsay, I am the Lord's ; and another shall call himself by the name ofJacob ; and another shall subscribe with his hand to the Lord, andsurname himself by the name of Israel." (Isaiah, xliv. 3, 5.) Theeffusion of the Spirit disposes to covenant-dedication ; and covenantinghas been the means of obtaining a double portion of this greatblessing. The Spirit works conviction, and multitudes of convertsfly as doves to their windows. He revives and refreshes the Lord'sweary heritage. He is the heavenly Comforter, the author of allspiritual joy, and the agent of abounding consolation. Covenantingtimes have been distinguished by the outpouring of the Spiritfrom on high. ' The dews of Heaven have copiously descended, andthe Church has been like a well-watered garden. In the era of the

10 Covenant Renovation—its eminent advantages;'first and second Reformation, the Spirit of power came down in.connexion with acts of covenant-renovation, and multitudes of converts,and the souls of the faithful, comforted and edified, attestedthe efficacy of his gracious operations. These were truly daysof the" years of the right hand of the Most High,"—times of" refreshingand reviving from the presence of the Lord."The advantages resulting from Covenant Renovation are comprehensivelystated in the instance to which we^have referred, when itis said, " The Lord was found of them, and gave them rest roundabout." In accordance with this declaration, we observe, that iriCovenanting times;1. There is eminently realized God's gracious presence. This distinguishedprivilege, the source of blessings unnumbered-to a people,is connected with fidelityto federal engagements. To such asmanifest it, God promises, in wondrous condescension,—" I will setmy tabernacle among you, and my soul shall not abhor you. AndI will walk among you, and-Will be your God, and ye shall be mypeople." (Levit. xxvi. 11,12.) The Divine Covenant presence isenjoyed in the hearts of his people, in the assemblies of Zion, andin holy ordinances, and in the way of special protection, direction*and blessing in Providence. It were easy to show that no seasonshave been more remarkable for realizing this .eminent privilege;than those of faithful covenant-dedication. Then has the Lorddwelt delighted in Zion,-—then has He been a wall of fire roundabout her, and the glory in the midst, and the name of the city hasbeen Jehovah-Shammah,—the Lord is there. How greatly desirableis such a privilege for the Church at present! How importantto employ the means for obtaining it!2. Prayers are answered, and faithful services are accepted. Thisis the peculiar promise of a " set time of favour." " Then shaltthou call, and the Lord shall answer : thou shalt cry, and He shallsay, here I am." " And it shall come to pass, that before they call,I will answer; and while they are yet speaking, I will hear." (Is.lviii. 9 ; lxv. 24.) A spirit of grace and supplication is poured out.The impression of solemn vows excites to importunity in prayer.Showers of blessings descend upon the Church, and gracious answersof prayer encourage to renewed holy wrestling. Acceptancein spiritual services is peculiarly connected with covenanting. The" sons of the strangers" join themselves to the Lord, and take" hold of his covenant," and then is it promised,—" Even them willI bring to my holy mountain, and make them joyful in my house ofprayer ; their burnt-offerings and tbeir sacrifices shall be acceptedupon mine altar." (Is. lvi. 6, 7.) In a day of low religious attainments,there is little experience of special answers of prayer, andthere are few evidences of acceptance in religious duties. Faithfulfederal engagements will be the means of making us acquaintedwith these eminent privileges. Should We not, with all earnestness,betake ourselves to them, with the desire of finding our cov-•enant-God at the mercy-seat, and of enjoying acceptance in his service?

Covenant Renovation—its eminent advantages. 17• U. "Deliverance from enemies internal and external. Asa and hispeople had rest, " when they resolutely covenanted to seek theLord God of their fathers." What a striking contrast does theircondition present to that of the apostate and idolatrous kingdom ofIsrael! Judah is quietly governed by one pious prince ; while intestinecomtriotions, conspiracies, and massacres, disturb the nationof the ten tribes ; and not fewer than six kings, most of them monstersof wickedness, during the same period, reigned therein. Covenant-dedicationand obedience have, in all ages, been the way ofsafety and deliverance from enemies. When Jacob, forgetful ofhis early vow, pitched his tent at Shechem, deplorable evils brokeout in his family', and his safety was threatened by the inhabitantsof the land. As soon as, divinely warned, he repaired to Betheland vowed to the Lord, he journeyed, and " the fear of him fell011 the cities round about." Similar has been the experience ofGod's people in all ages. Their covenant has been their bulwarkof defence against enemies, and the means that God has remarkablyowned for working their deliverance from the hands of oppressors.Why should we dread the rage or power of enemies, inyielding ourselves to tbe Lord, and walking before him in holy obedience1 " If God be for us, who can be against us." Sometimespersons are timid or afraid to enter into explicit federal engagements,lest thereby the rage of enemies should be excited againstthem. How foolish and vain are all such fears ! The truth is,enemies are powerful and prevail, through our neglecting thisgreat duty. When a people faithfully perform it, oppressors areshorn of their strength, Snd enemies prove liars unto them. Godsometimes delivers his people by confounding their enemies, andstriking them with dismay. Thus he frequently did in the historyof Israel, especially at covenanting periods, and thus were ourReforming fathers delivered, when; with displayed banners, theywent out from mystical Babylon arid Egypt. He sets them free,by putting adversaries upoii ether employment,—as David was deliveredat Keilah,—as the reformers in Germany were for a timeunmolested, through the wars between Charles-V. and Francis I.,—at anotbertime through the eruption of the Turks,—and againwhen Maurice'of Saxony turned his arms against his monarch, andthe Covenanters of Scotland were protected by means of the disputesbetween Charles I. and the English Parliament. And hegives them rest by cutting off' enemies. David, rejoicing in God'scovenant, sung a song of gratitude, in the d^y that the Lord deliveredhim from the hand of Saul and all his enemies. So has theChurch rejoiced, in some eminent seasons of covenanting, whenpersecutors have been laid low, and the spirit of princes has beencut off; and so shall she yet triumph, when the Lord shall take tohim his great power and reign. Internal tranquility has alwaysbeen enjoyed, in the way of devoted federal obedience.' TheChurch thus, as in apostolic days; has had rest, and been edified ;and " walking in the fear of the Lord, and in the comfort of theHoly Ghost," has been multiplied. (Acts ix. 31.)O

18 - Covenant Renovdtion-îts eminent advantaged4. Severe trials have been, mitigated or removed. * Zion, for a tlm&,is said to be " toSsed with tempest, and not comforted." The*"Witnesses prophesy in sackeloth," while Antichrist isifi power,and the " woman" is " in the wilderness." But even then Divinegracious provision and consolation are administered. The witnesses" stand before the God of .the earth," and a " strong place" is preparedfor the woman, where " they feed her." The rough wind isstayed in the day of the east wind. Spiritual consolations abundantlycompensate for outward afflictions. Trials are limited intheir extent anil duration ; a;:d their result is, t-lie purification and,enlargement of the Church. The builders of the second temple,encouraged by holy prophets, went forward with their work, despiteof ihe opposition of enemies, and ihe Lord moderated and afterwardsremoved their trials, and owned and honoured their labours.How wonderfully has the Covenanting Church in various lands experiencedthe-mitigation and. removal of severe trials! Whatencouragementis here furnished to renewed federal engagement!5. Grace is given to be faithful, and a way is opened up for holyactivity. The " rest" that is desired by devoted servants of God,is. satisfaction in God's work. It is not freedom, or a dischargefromactive service, but opportunities presented, and desire andstrength proportioned to, the day of labour. The promise tor th©Church of Philadelphia, while keeping the word of Christ's patience-,js_" I will set before thee an open door, and no man shall shutsit."1(Rev. iii. 11.) How excellent is such a privilege! -The servant*-of God are enabled to be faithful to God,—to the trust committedto them,—lo the souls of others, A " wide door, and effect Hal," isfurnished them for sowing the imperishable seed,—oppori unitiesare affiirded them for propagating th6 Gospel, and- advancing thetestimony of Jes'us, which they gladly embrace. Adversaries areunableto gainsay or resist them. And, as resembling the employmentof the redeemed in bliss, they rest not day nor night, theirrest is their work, and their work their rest. Thus acted ihe firstChristians, and the world was speedily evangelized,—thus laboured;the reformers, and the; Beast received his deadly wound, and anevident blessing rested on their labours,—and thus will yet thechurches of the Reformation be characterised, when joining themselvesto the Lord, and in holy confederation, they shall be instrumentalin making known God's light and salvation to all nations.6. It need scarcely be added that eminent delight and enjoymentin spiritual things is a. fruit of fa.irhf.uf covenanting. Israel sits underbis vine and fig-tree. The fountain of Jacob is upon a land of cornand wine, also his heavensdrop d-own dew. Satisfaction and delightare enjoyed_in holy ordinances. Believers draw water with joyfrom the wells of salvation. Their souls are filled with marrowand fatness. And, waiting on the Lord, they mount up with wingsas eagles, they run and are not weary, they walk and are not-fa.int.Are not such excellent advantages greatly to be desired for theChurch in our dayi Let us return to the Covenant of the LordGod of our fathers, that we may realize them. Avouching him tobe our God and our portion, and swearing anew in his great name,

•British North American Colonial-Mission. 19"We too shall rejoice at the oath, when we swear with all our heart,and seek him with our whole desire; and faithful to his covenantand promise, he will be found of his people, and give them restround about.BRITISH NORTH AMERICAN COLONIAL MISSION.We extract the following interesting intelligence from the 15thAnnual Report of the Reformed Presbyterian Home and ForeignMissionary Society, Ireland, submitted to Synod at its last meeting:From our beloved brethren who are the agents of the Mission tothe British North American Colonies, we have, during the pastseason, received such information as affords -us grounds of thanksgivingand praise. They have been prosecuting their importantlabours, under the guidance and support of ihe God of Zion, andnot without some tokens that his gracious presence has been withthem, aud that he has been prospering and establishing tlie workof their hands-. They and their people have indeed been called toexperience the pressure of the times, even more than it has beenfelt in some parts of ihese countries. Yet tliey have been mercifullysustained; there have been vouchsafed to them the disposition,and in some measure the means, to carry foiwaid the great workin which they are engaged. Though they have suffered .somewhatfrom emigration, yet the Lord has added to their numbers by accessionsto the membership of the Church; and, by evidences ofincreasing knowledge and piety among their people, has affordedthem manifold reasons to bless his holy name;We notice the stations, and labours o{ the Missionaries in order.Horton and Cornwai.lis.—Our brother, the Rev. William Sommervillohas been actively and usefully employed since our lastreport was presented to Synod. The erection of the house of worshipat Cornwallis had been somewhat delayed ; but when we werefavouied with the last communication from this station, there wasthe prospect that, through the exertions of the females of the congregation,it would speedily be completed. Mr. Sommerville hadbeen called to undertake the superintendence of an Academy inHorton, upon an old and respectable foundation. While the invitationwhich called him to this station, coming as it did fiom personsof respectable standing in society, afforded gjatifyiug evidenceof the esteem and respect in which our Missionary is held throughoutthe province, we have pleasure in thinking that his appointmentto a situation for which his attainments as a scholar and his activehabits so well fit him, instead of retarding, will rather contribute toforward, the work of the Mission. He will thus be brought intomore intimate connexion with persons of influence who haveil intheir power to aid the cause which he is zealously concerned toadvance.; He will, in his station, have it in his power lo imbue iherising youth of that portion of the province with correct scriptural

20 British Nortjh; American Colonial Mission.principles; and we cannot doubt that the influence which he mayexercise over their minds will be favourable to the cause of pureand undefiled religion,St. John's, New Brunswick.—The congregation of St. John's,New Brunswick, under the assiduous and devoted labours of itsyouthful pastor, the Rev. AJexander M'Leod Stavely, continues toenjoy a good measure of prosperity. Notwithstanding the depressionof the times, which was here very severely fell, there has beena considerable increase to the fellowship of ihe Church, and ihepastor and his people are active and painstaking, in doing everything in their power to promote the advancement of the cause oftruth and righteousness. In a recent communication from Mr.Stavely, it is stated, that a nnmber of promising young persons attendthe Sabbath School, fellowship meetings, and public worship.Of these and others, eighteen persons were lately added to themembership of the Church. The number of children attendingthe Sabbath School exceeds sixty. Mr. Stavely gives instruct ion totwo classes of coloured scholars, children aad adults. There is amonthly meeting of the teachers for prayer and Christian conversation,on the best method of communicating religious instruction.Through ihe kindness of friends and well-wishers, the congregationallibrary has been considerably increased ; the attendance atpublic worship is numerous; and, on the whole, the state of thecongregation, and the prospect of our cause in St. John's and theneighbourhood are encouraging. Our young brother, Mr. Stavely,is highly esteemed by devoted ministers and people of other denominationsin this part of the province; proofs of which are affordedin their earnest desire to hear him'in their houses of worship, andin the ministers wishing him to minister to their flocks during theiroccasional absence. Mr. Stavely has, at times, made excursions toseveral distant parts of the province, for the purpose of visiting thescattered friends of the Covenanted cause, preaching the Word,and dispensing other ordinances. On these occasions, he has beencheered and encouraged, arid has been instrumental in advancingthe cause of the Reformation. About fifty miles distant from St.John's, he has organized a third society of the congregation. Here,David Bates, who was sent out to the Colonies by the Board, as acatechist, a number of years ago, teaches a scriptural school, and isa steady and successful instrument, in piomoting true and undefiledreligion.The Directors furthermore report, that Mr. Stavely has stronglyurged upon them (he necessity of sending out to ihe Colonies, anadditional missionary, and has addressed some weighty reasons whythis request should be complied with. This subject has receivedthe anxious consideration of the Board, and they now express theirearnest desire to strengthen the Mission to the British North AmericanColonies. Having at present no tender of services from anylicentiate or minister for this object, the directors submit the caseto the consideration of Synod, and to the prayers and Christian liberalityof the members of the Church. In conclusion, we hav,epleasure in stating, that by intelligence lately received from Ame-

Items of Intelligence. 21rica, we have been informed that within the last two months, Mr.Stavely visited the United States, and preached in New York andand Newburgh, in the pulpits of brethren who are united with usin the testimony of Jesus, with much acceptance.As the relation in which the Rev. Alexander Clarke, of Amherst,stands to the Synod, has not for some time past, been satisfactory,the Directors refrain from offering, at present, any report respectinghis stations or labours.ECCLESIASTICAL PROCEEDINGS.The Rochester Presbytery, according to adjournment, met inYork, February Sth. "Members present: Rev. J. Fisher, Moderator,and Rev. W. L. Roberts, Ministers; Ruling Elders, James Milroy,of Yoik.and Hugh Mulholland, Rochester. Mr. Middleton, at aformer meeting, having accepted a call from Lisbon, N. Y., and receivedtrial pieces for ordination, proceeded lo deliver them whichwere unanimously sustained. After a recess of a few minutes, Rev.W. L. Roberts, preached the ordination sermon, from 2 Cor. viii.23—" They are the messengers of the Churches and the glory ofChrist." His plan was, I. In what sense are ministers of the Gospelthe messengers of the Churches. II. In what are they theGlory of Christ. 1. Sent by God. 2. Chosen of the Churches.3. Received authority through the Church organic. 4. Their embassyconcerns the Church particularly. 5. Maintained by theChuiches. In the 2nd head he showed that, 1. They were theGlory of Christ as his ambassadors, clothed with his authority. 2.They maintain his dignity. 3. They proclaim the glory of his mediatorialperson. 4. They are instrumental in putting the glory ofChrist on individuals, 5. They are instrumental in extending theglory of his kingdom over all opposition—after which Mr. Middletonwas ordained to the office of the holy ministry, by the laying on ofthe hands of the Presbytery and prayer. Rev. J. Fisher deliveredthe charge to Mr. Middleton ; all of which services made a deepand, we hope, a lasting impression on the minds of a very large andremarkably attentive audience. Mr. Middleton was appointed tomoderate a call in Rochester, at what time the congregation shouldrequest; and that he supply at pleasure the Rochester congregationuntil the opening of navigation. On motion, adjourned to meetin Rochester, on the 2nd Monday of May, 7 o'clock, P. M.JOHN FISHER, Moderator.ITEMS OF INTELLIGENCE.England.—The following extracts are from a late letter of theLondon correspondent of the Christian Intelligencer:—

22 Items of Intelligence.Queen Victoria opened the British Parliament in person, on

herns of InteUigeneii 23tjrian ordination, proposed the questions of the Formula, andred up the ordination prayer. The Rev. Professor Symingtonafterwards delivered a solemn and affecting charge to the missionary.The Presbytery was joined in the services of the day byministers from the Presbyteries of Glasgow, Kilmarnock, Edinburgh,and Newton-Stewart ; and the congregation was large andattentive. It was at cme time contemplated that Mr. Inglis shouldhave embarked for New Zealand about the close of Autumn, butwe understand it is now determined that his deparlure will nottake place earlier than' the month of March or April; and that inthe course of the winter he will direct his attention to certainbranches of study, a knowledge of which will be of great advantagein prosecuting the labours of an Evangelist in a heathen land.—Scottish Presbyterian. /National Education in Ireland..—;We have it on authority on whichwe can rely, that within the last few weeks, in a district in CountyDown, of no great extent, preaching the Gospel has been prohibitedin three national school-houses, by orders from the Commissioners.Two of ihe schools held in these houses came into connexionwith the National Board through their regulations with theSynod of Ulster, and the clergymen who preached in them wereall Protestant, and one, at least, a Presbyterian, in connexion withthe General Assembly. Will the large Presbyterian body remonstrateon the subject ? We shall see.—Covenanter.Greece.—The Paris Journal des Debats publishes the followingarticles of the new constitution of Greece, as drawn up by theCommission ofthe National Assembly :—" The reigning religion is that of the Orthodox Church of theeast. The Greek Church with regard to doctrine and spiritual affairsis united to the Christian Church of Constantinople, but oncivil matters it is-independent, and will be governed by a holy Sy*nod. There is, nevertheless, liberty of worship." All citizeus are equal before the law. Individual liberty is inviolable." The slave trade is prohibited. All slaves are free on touchingthe Greek soil." Liberty of the press is to exist, and the censure is not permittedon any account." There are three powers in the State. The King, the Senate,the Chamber of Representatives. The initiative of Legislature belongsto all three." Laws of finance must first be voted by the Representatives." The person of the King is inviolable: ministers alone are responsible." The King names his ministers, commands his armies, declareswar, makes treaties, sanctions arid promulgates laws, and proroguesor dissolves the chambers." The crown is hereditary. It passes to the descendants of KingOtho, from male to male, to the absolute exclusion of females andtheir children.

24 Items of Intelligence?*" If King Otho has no heir, the crown passes to his brother PrinWLeopold." The King is of age at eighteen years."The Pope in Poverty !—We understand that the Papal Treasuryhas been so far exhausted, that above thirty thousand pounds hasbeen raised for it in Ireland, and commissioners have been appointedfor America, to urge more liberal contributions. The ecclesiasticappointed for the United States is now here, and others have goneto some of the Southern republics. When we consider the failureof some ofthe great sources of revenue of the papal treasury, particularlyfrom Spain, the heavy expense of hiring 6000 Swiss soldiersto defend the Pope from his own subjects, and the cost of puttingdown the late insurrection of Bologne, we need not be surprised atthe extreme poverty of Rome. An acquaintance with the idlenessof the monks and nuns, the extortions by penances, &c, with thegeneral intellectual and moral degradation of the people, and theseverity of the government, will make the causes of that povertystill more evident.—Journal of Commerce.Scotland.—A number of friends to the Free Protesting Church ofScotland met in Cannonmills Hall, at Edinburgh, on the 14th ult.,to hear reports from the deputations that had recently visited England.Mr. Tweedie stated that the committee had divided Englandinto twenty districts, to be visited by different deputations. Inspite of much vituperation and opposition, those deputations hadevery where been well received. Altogether a sum of ^£25,000had been realized from the former and recent visits; and someof the deputations were still prosecuting the work. Mr. Candlishregretted that their Evangelical brethren ofthe Church of Englanddid not show them much countenance.Mexico contains about 7,000,000 inhabitants. Of these only1,000,000 are whites—4,000,000 are Indians—the rest negroes,Mestizos, &c. Out of these 7,000,000 only 6S7.748 of all classescan read and write.The Western Presbytery of the R. P. Synod, Ireland, ordained,on the ISth May last, Mr. James Kennedy, licentiate, to the officeofthe holy ministry and the pastoral charge ofthe united congregationsof Derrybeg and Broadlane, Newtonlimavady.The Southern Presbytery of the R. P. Synod, Ireland, ordainedto the office of the holy ministry, and installed in the pastoral chargeof the Ballylane congregation, Ireland, Mr. Hutcheson M'Fadden,licentiate, on the 16th June last.A call has been made by the congregation of Rochester, N. Y.,within the bounds of the Western Presbytery, on the Rev. DavidScott, ofthe New York Presbytery.The Pittsburgh Presbytery will meet in Allegheny, on the lastWednesday instant, at 10 o'clock, A. M.The New-York Presbytery will meet in New-York, (SullivanSt. Church,) on the 2nd Tuesday of April next, at 7 o'clock, P. M.

TheREFORMED PRESBYTERIANVol. VIII. April, 1844. No. II.THE DESIRES OF THE RIGHTEOUS.Prov. x. 24.—" The fear of the wicked shall come upon him ; but the desirthe righteous shall be granted."Fear has a respect to evil; it is the dread of danger anticipated.In some instances it is more terrible than the actual inflictionofthe evil itself. Desire on the other hand, has a respect to good;we fear evil, real or supposed, but we desire good : no man desiresevil, knowing and believing it to be such, though he may, and oftendoes, desire that which is evil; but it is from a mistaken judgment,supposing it to be good. Good then, is properly the object of desire,and evil that of aversion and fear.These emotions have often a respect to outward and temporarythings which relate only to this life ; but in the text they relate tospiritual things which extend their influence and effects beyond thislife, into the everlasting condition of men !The realization ofthe emotions of fear and desire, have an inseparableconnection with character. The revealed rule ofthe divinegovernment is, "it shall be ill with the wicked ; but it shall be wellwith the righteous.'' The character of the wicked affords no groundof hope ; for being "without God," they are "without hope in theworld." But, contrasted with such is the character of the righteous,which admits no cause of fear,—"Blessed is the man to whomthe Lord imputeth no sin."Your attention, brethren, is solicited, firstto the desires of therighteous, and secondly, to their fulfilment.I.—The Desires ofthe Righteous.The righteous man is one against whom the law of God has nocharge—a man whom God accepts and receives into friendshipwith himself, because of the righteousness of Christ. God is just,and the justifier of him who believeth in Jesus. Who shall lay anything to the charge of God's elect. It is God that justifieth. Whois he that condemneth ? The salvation of the righteous is of theLord ; he is their strength in the time of trouble. There is there-D

26 The Desires ofthe Righteous.fore now no condemnation to them which are in Christ Jesus, whowalk not after the flesh,but after the spirit. It is of such the textspeaks—such as are made righteous by the righteousness of Christ.1. They desire the pardon of sin. When a man is justified throughfaith in the righteousness of Christ, the guilt of all his sins, both originaland actual is taken away. " For Christ is the end ofthe lawfor righteousness to every one that believeth." There is thereforenow no condemnation. God gives to the believer a title to everlastinglife by justification. This title to life is however distinct fromthat fitness which is necessary for the enjoyment of life. The titleto life is one thing, and the fitnessfor enjoying the title is another:justification gives the former, sanctification the latter. " For withoutholiness no man shall see God." These blessings must not beconfounded. Justification is the act of God by which the believeris declared to be righteous ; and therefore has in Christ a right tobe treated, and dealt with in law, as a righteous person. But it impartsno change of nature ; the change is legal, not personal ; it isa change of condition, not of nature. Sanctification, or personal holiness,is the work ofthe Spirit of God within the believer; and isthat by which he is fittedfor the enjoyment of God in heaven. For" except a man be born ofthe Spirit, he cannot enter into the kingdomof God." These blessings while they are distinct the one fromthe other, are also inseparable. Every believer is sanctified, as wellas justified, "in the name ofthe Lord Jesus, and by the Spirit of ourGod." But the sanctification of the believer is not perfected, andshall not be perfected till death shall be swallowed up in victory !—The remaining imperfection ofthe believer oftentimes breaks forthin the commission of sin, in thought, word and deed. " When Iwould do good, evil is present with me." These frequent failures ofthe believer perfectly to keep the whole law of God, do not subjecthim, however, to condemnation. They cannot alter the adjudicationof God, by which he has been pronounced righteous for the sakeof the righteousness of Jesus Christ. But sin is not the less sin becausecommitted by a believer. Nay, it receives an aggravationfrom this consideration, because it is a crucifying of the Lord of gloryafresh, and putting him to an open shame. It exposes the believeralso, to the fatherly displeasure and chastisement of God. Becausehe sins, the believer therefore seeks pardon.Justification is the act of God as a judge ; it is the declaration ofthe believer's righteousness, and his right to life, in Christ Jesus,his living head. Once justified, he continues in this state, and cannotbe obnoxious to condemnation, though he may be to fatherlychastisement. Pardon is the act of God as a father. " As a manchasteneth his son, so the Lord thy God chasteneth thee." And sohepardoneth as a father : " I will be merciful to your unrighteousness,and your sins and your iniquities will I remember no more."The rightly exercised christian knowsthe plagues of his own heart;he knows too the bitter effects of these remaining plague spots asthey produce sinful indulgence. " Then, when lust hath conceived,itbringeth forth sin." The righteous desire the pardon of thesosins of heart and life. " O Lord, I am weak, have mercy upon me,

The Desires ofthe Righteous. 21ami me spare. O Father in heaven forgive us our debts.'' It formsno small part ofthe christian life to live near to God in the confessionof sin—praying that his fatherly displeasure because of sin maybe turned away ; and that daily pardon may be dispensed to him,for his daily sins of omission and commission. In this respect theconduct of the christian resembles that ofthe docile child, who beingmade sensible that he has committed a fault, will not rest satisfiedtill he has confessed it, and obtained aa expression of forgiveness.Nor is the desire of pardon lessened in the soul of a believer, becausehe knows that he is already justified, and received into thenumber of God's dear children. This knowledge, instead of weakeninghis desire, is the very thing that cherishes and strengthens it.The more he is acquainted with God; and the more he is sensibleof his kindness, the more unwilling does he become to offend him,or remain under his paternal displeasure. It is the sense of justifyingmercy that makes a man truly earnest for the pardon ofthe continuedsins of his life. The unrighteous man has no anxiety aboutthe displeasure of God on account of sin, or the dishonor which itoffers to the law and character of God : if he has any thoughts aboutsin, they only regard its evil consequences, and not its evil nature ascommitted against God. But it is this which makes the deepestimpression on the mind ofthe righteous man ; for although he fearssin as bringing along with it the most dreadful consequences—" indignationand wrath : tribulation and anguish upon every soul thatworketh evil," yet he hates it more than he dreads it. He hates itbecause it is displeasing and dishonoring to God. Therefore- hesays with the pious Joseph, "How shall I do this great iniquity andsin against God V The sense of a near and gracious relationshipto him becomes the strongest incentive to acknowledge sin and seekits pardon !Nor is it inconsistent with the character of a righteous man to desirejustification itself. True he is already justified, but he may nothave the evidence of this. God does not always make known to therighteous a knowledge of their justified state ; they may be walkingin darkness, having no light. In such circumstances, the fact ofjustificationdoes not preclude the desire of obtaining it.In connection with the pardon of sin, we may then consider theknowledge of justification in certain circumstances, as a part ofthebeliever's desire. In his practical experience and comfort, the firstintimation which he receives of his justified state, is equivalent tojustification itself: and the same is true also of pardon. The desireofthe believer is regulated by the knowledge which he has of hisstate and relation to God ; and not by the state and relation themselves.The facts are one thing, and the evidence of them is a verydifferent thing ; but, by the evidence possessed, must the believer'sdesires be guided. " For thy name's sake, O Lord, pardon mineiniquity, for it is great." This was the prayer of one who could atthe same time say, " O my God I trust in thee."2. The righteous desire greater conformity to the character andlaw of God. They desire to grow in personal holiness. Every

2SThe Desires ofthe Righteous.righteous man possesses such conformity in a lesser or greater degree.Justification never exists alone ; sanctification is a co-existinggrace. In the design of God to save sinners, he secured that everyone who is justified, shall also be sanctified. And in the actualapplication of redemption, these blessings are never experiencedapart. An unholy justified man is an impossibility in the kingdom ofGod. "If any man be in Christ he is a new creature; old thingshave passed away ; behold all things have become new. And allthings are of God who hath reconciled us to himself by Jesus Christ.A new heart will I give you, and a new spirit will I put within you,and I will take away the stony heart out of your flesh, and I willgive you an heart of flesh. And I will put my spirit within you,and cause you to walk in my statutes, and ye shall keep my judgmentsand do them."The change is universal; it affects every part ofthe new man.—He has new dispositions of mind, and new principles of action ; butthese need to be strengthened and invigorated by the maturing powerofthe Holy Spirit in his subsequent life and experience. Regenerationis the implantation in the heart of man, of the principleof spiritual life; he is thus born again—made a living, spiritualcreature ! The newly made chiistian is only a child in grace ; hehas yet much progress to make in personal piety before he attainsthe stature of a perfect man in Christ Jesus. The new heart is thegerm of life; but its entire developement requires time and culture.Hence the precept—"grow in grace." The'believer's conformityto the character and law of God, and his disposition to obedienceare not perfected at once. The remaining corruption of the believer,mars his resemblance to God, and lessens his inclination to obedience.Thus the life of the believer becomes a spiritual warfare. Thespirit lusting against the flesh, and the fleshlusting against the spirit,and these are contrary the one to the other. So that ye cannotdo the things that ye would. " For the good that I would, I do not;but the evil which I would not, that I do." In this warfare the believeris sometimes worsted ; his unsubdued corruption temporarilyprevails ; he is made therefore to exclaim in the bitterness of hissoul, " O wretched man that I am, who shall deliver me from thisbody of sin and death ? But though he has abundant reason tomourn over the imperfections of his heart and life, he flings riotawaythe hope of success—of final and ultimate triumph—that oneday he shall be a conqueror, and more than a conqueror throughJesus Christ his Lord!The believer daily desires, and struggles to attain more conformityto the character and law of God—to become "strong in theLord, and in the power of his might." For this task, he knows thathe has no sufficiency in himself; but his faith is directed to God,bywhom he can do all things; and the prayer of his faith is, O God,strengthen me with might in the inner man ! The command ofGod is, "be ye holy in all manner of conversation, for I am holy."—And the desire of the believer is; make me holy, O God. " Washme, and I shall be whiter than snow." To the holiness of God he

,The Desires ofthe Righteous. 29looks, and anxiously desires to become assimilated to it. Withhim, deliverance from wrath is not the only desire ; above and beyondthis, he desires deliverance from the power of sin. And thoughhe knows that perfect holiness is not attained while in the body; yethe keeps this before him as the object of desire ; and the goal offuture attainment ! Nor is his desire that of holiness of principleonly ; practical obedience to the law of God occupies an enlargedplace in his heart. He endeavors to bring his conduct under lawto God.—" Tby word is a light to my feet, and a lamp to my path."The believer is afraid of dishonoring God by doing any thing inconsistentwith his christian profession : therefore the expresseddesire of his heart is, O God, keep my heart, for out of it are theissues of life."3. The righteous desire to grow in all christian graces. Thereis an intimate, nay, an inseparable connexion between growth inholiness, and growth in the various graces. Conformity to the lawof God in a holy visible practice is the evidence of that grace in theheart, from which all gospel holiness proceeds. Implanted gracesare the living principles in the soul from which spring all godlinessin the life and practice of believers. This is the fruit which gracein the heart produces—holiness unto the Lord. A mere outwardact, no matter what it may be in itself, is neither conformity to thelaw of God, nor recognized as an act of obedience to his authority.The motives and principles from which an action flows, form thatwhich iu the firstplace, gives it the character of obedience or disobedience.And if there is added to this, in the next place, the ruleby which the agent is guided, and the end which he has in view,our ideas of the right or wrong of an action will be completed.—Now the christian graces furnish to believers the motives and principlesof action from which they ought to act in seeking conformityto the character and law of God in their practice. They direct tothe only rule by which believers- should be guided, and they pointout to them the chief end, which all their actions ought to have inview. This consideration shows the immense importance whichshould be attached to the attainment ofthe respective christian graces.How strongly and earnestly believers should desire to grow in them.For if they are weak, so is the christian weak; and so is his lifeand character marred by great and very numerous imperfections'—spots that are not the spots of God's children ! Love, faith and humility,with their kindred and related graces, form the christiancharacter; and as the former are enlarged, so the believer advancesin holiness; and to "the stature of a perfect man in Christ Jesus."Love to God stimulates the believer to desire more conformity toGod himself. ' Assimilation to an object loved, is inseparable fromthe exercise of love. As our love increases, we become more andmore disposed to the exercise of gratitude to God, who firstlovedus, and gave his Son to be our Saviour. " O thou, my soul, blessGod the Lord, and all that is within me be stirred up, to magnifyand bless his holy name." " What shall I render unto the Lord forall his benefits toward me 1" The more too, we love God, we becomethe more inclined to love our fellow men; and especially

IJOTlie Desires ofthe Righteous.those of the household of faith. And to exercise toward all men a-forgiving disposition in all cases of-offence. Such is the workingof love in the believer's mind.Faith enables us to rest upon God for that strength which is requiredto perfect holiness in the fear of the Lord. It is throughfaith that the strength of God is made perfect in our weakness.The advantage of faith, as it is now considered, is not that of unitingthe believer to Christ in order to justification. The text speaksof" the desire of the righteous." Such persons are justified, havingalready believed in the Lord Jesus Christ, and are thereforealready united to him by faith. But, I now speak ofthe believer'sliving daily by the faith of the Son of God ; not faith in its firstgift, but faith in its continued exercise. "The life which I now livein the flesh, I live by the faith of the Son of God, who loved me,and gave himself for me." The increase of faith, is the increase ofChristianity in the soul ; and the increase of godliness in the life.—For "faith worketh by love," and purifieth the heart. By faith believersbecome "strong in the Lord, and in the power of his might."Humility is a deep and abiding sense, not only of our distance fromGod as creatures, but also of our unworthiness as sinful creatures.It is this grace that puts us into our proper place as sinful dust andashes—that teaches us to know our deep debasement, or rather itis the felt and experienced sense of that debasement itself, intowhich sin has brought us. " O wretched man that I am, who shalldeliver me from the body of sin and death 1" " I have heard ofthee by the hearing of the ear ; but now mine eye seeth thee :wherefore I abhor myself, and repent in dust and aslies." As aman feels his unworthiness, and is suitably humbled because of it,the more will he be taught to know where his great strength lies.It is when the believer is humbled under the mighty hand of Godon account of sin which he knows that he has done that, he is reallystrong—strong in the Lord, and in the power of his might. Hethat thus humbleth himself, shall be exalted. Hence the humblemindedchristian can say with the apostle, " when I am weak, thenam I strong."This view, limited as it is, will give some idea of the importanceof the christian graces—will show us, why growth in them shouldbe very desirable to the believer—because, it is in the exercise andgrowth of these that he can attain to that holiness without whichno man can see the Lord. The strength and ardor of his desirewill be determined by'his love of holiness, and practical piety! Wefurther observe, that the righteous desire to grow in the christiangraces, because it is in the exercise of these that he holds communionand fellowship with God ; and as he values the latter, so willhe desire the former. For it is by love, faith, humility, and theirkindred graces, that the believer enjoys communion with God,through their living head, Jesus Christ.(To be continued.)

Calvinism and Arminianism Contrasted. 31CALVINISM AND ARMINIANISM CONTRASTED.(Continued from p. 7.)2D POINT.—THE EXTENT OF THE ATONEMENT.Calvinists and Arminians differ on this point in their views of theextentof the atonement. The extent of the atonement must beviewed in one or other of the three following lights :—Christ musthave died either for all the sins of all men, or for some of the sinsof all men, or for all the sins of some men. The last is the Calvinisticview of the subject. With this opinion the Westminster Divinesagree.—" The Lord Jesus by his perfect obedience and sacrificeof himself hath fully satisfied the justice ofthe Father, and purchasednot only reconciliation, but an everlasting inheritance in the kingdom ofheaven for all those whom the Father hath given unto him."We should not rest satisfied with the opinions of men unless theyaccord "with the law and the testimony." Let us then examinewhat the Scriptures say on this subject. In John xvii. 2, the Saviourhimself says to God the Father, " Thou hast given him powerover all flesh,that he should give eternal life to as many as thouhast given him." 6v. " I have manifested thy name to the menwhich thou gavest me out ofthe world ; thine they were, and thougavest them me." 9v. " I pray for them, I pray not for the world,but for them which thou hast given me," 10 ch. 15 v. " I lay downmy life for the sheep." 11 ch. and 52 v. " And not for that nationonly should he die, but that he should gather together in one thechildren of God that were scattered abroad." Tit. ii. 14. " Whogave himself for us that he might redeem us from all iniquity, andpurify to himself a peculiar people zealous of good works." Eph.v. 25. " Christ loved the Church, and gave himself for it." 27 v." That he might present it to himself a glorious church not havingspot or wrinkle or auy such thing." And Rev. v. 9. " Thou wastslain and hast redeemed us to God by thy blood out of every kindred,and tongue, and people, and nation."These texts of Scripture prove that the atonement was definite ;nor do the phrases, " Christ died for all," "for all the world," "forthe whole world," prove universal redemption. These expressionsare to be taken just in the same extent as the phrases, " All menheld John as a prophet;" " Jesus baptized, and all men came untohim ;" " The world is gone after him ;" "all the world should betaxed;" and "all the world wondered after the beast." Everyman acquainted with the Scriptures, even superficially, will easilyperceive that these expressions are used in a restricted sense, includinga very small minority of the inhabitants of the earth at thattime. We readily admit that Christ died for all ranks and classesof men, but not for every individual of which these ranks or classesare composed. The elect "are redeemed from among men outof every kindred, and tongue, and people, and nation."Much stress is laid by Arminians on what they call the intrinsicvalue ofthe blood of Christ. It is, in itself, say they, sufficient for

32 Calvinism and Arminianism Contrasted.the redemption of all men, being the blood of a person ofinfinilndignity—every drop is infinitely valuable, sufficient to expiate thesins of the whole world. We have no evidence from Scripture thatmore blood was shed than was necessary, or that less would haveaccomplished the end in view. The blood of Christ was the priceof our redemption. It was the ransom that he gave to God forthose that were given him in the everlasting covenant. It nevercould have been shed, but as "the blood of the covenant," it derivesits existence, value and application from covenant stipulation. InJohn xvii. 6, Christ says to his Father, " Thine they were, and thougavest them me." 'It appears,' says an advocate of indefinite atonement,'from these words, that there was a covenant between theFather and the Son.' The force of truth produced this acknowledgment." This covenant is well ordered in all things and sure." Init the Father proposes to his Son the salvation of the elect uponcondition that he as their public head, shall bear their iniquities andmake his soul an offering for sin. The Son accepts the offer, andengages to fulfil the condition. This is the covenant, and it displaysthe grace and love of both the Father and the Son. For theelect he entered into covenant with God, and upon this covenant,entirely depends both the value and extent of his atonement. Theywere given to Christ to be redeemed by bis blood and preserved byhis power; but apart from the covenant no such ends could be answered.Had he not undertaken to represent his elect, the lawcould have no demands on his obedience, and had he not become asubstitute for them by covenant, his sufferings would have availednothing. Had there been no promise of salvation to his seed uponcondition of fulfilling all law and righteousness, both his obedienceand sufferings would have been in vain. They could neither pleaseGod nor profit man. Sufferings abstractedly considered have nothingin them calculated to please a benevolent mind ; the sufferingswhich the Messiah endured could not thus delight his heavenly Father,nor could they have any value, were they not viewed accordingto a covenant constitution, as the atonement for the sins of those whowere given to him in that covenant to be redeemed by this veryprice. Take away the idea of representation, and the pains of thecross cease to display God's displeasure at sin. He must be identifiedwith us, by a legal constitution, in which, both he and the fatheragree that he bear our sins, before displeasure at our sins can appearfrom his sufferings. Did he suffer without a cause 01 an object1 Did he die to remove the mountain of human guilt that pressesupon the sons of men without any definite object 1 No, he stipulatedto suffer in the room of his people ; they had become debtors,they were insolvent, the surety undertook to pay the debt ; hesays, "if you take me let these go their way," he became accountable,he paid the debt, offended justice is satisfied, God accepts thesurety in place ofthe original debtor, and the insolvent goes free.The atonement was made for the sins ofthe elect, for no moreand for no less ; if for less, some are saved otherwise than by theblood of Jesus; if for more, justice condemns where it has norioht.But Jesus died not as a fool dieth, " he laid down his life for his

Calvinism and Arminianism Contrasted.3osneep." Arminians say the way is open and equally open to all,-and nothing prevents their entrance but unbelief and impenitence.These, however, are mighty baf-riers, too strong for human powerto remove ; nothing less than the omnipotent power of God canbreak down these barriers and make us willing to accept of Christon the terms of the Gospel—faith and repentance flow from the a-tonement of Christ; they are ofthe Spirit's operation, and commonto God's elect.I shall conclude this article with an extract from the resolutionsofthe Synod of Dort, under this head of doctrine." As many as truly believe and are saved by the death of Christ,from their sins, and from destruction, have to ascribe it to the merefavor of God, which he owes to no one, given them in Christ frometernity. For it was the most free counsel, and gracious will andintention of God the Father, that the quickening and saving efficacyof the most precious death of his Son, should exert itself in all theelect to give unto them only, justifying faith, and by it to conductthem infallibly to salvation; that is, it was the will of God that Christ,by the blood ofthe cross, whereby he confirmed the new covenant,should efficaciously redeem, out of every tribe, nation and language,all those, and those only, who were from eternity elected to salvation,and given to him by the Father."3D POINT. OP.IGINAL SIN.Calvinists and Arminians differ on this point in their views of thecorruption of human nature. The phrase Original Sin was firstintroducedby Augustine about the 5th century. This doctrine is indeedpeculiarly offensive to human pride. Objections arise againstit within us, as well as without us. Original sin includes the imputationof Adam's first sin to posterity, and the corruption of humannature. Arminians deny the former, but admit the latter. Theysay we come into the world depraved but not guilty, that, in someway or other we become sinners, in consequence of Adam's transgression,but that Adam's sin is not imputed to posterity. In oppositionto this view, the Apostle Paul says, Rom. v. 12, 18, 19, " Byone man sin entered into the world, and death by sin, and so deathpassed upon all men, for that all have sinned." " By the offence ofone, judgment came upon all men to condemnation," arid by "oneman's disobedience many were made sinners." With this statementthe Old Testament corresponds, Ps. Ii. 5. "Behold, I was shapenin iniquity, and in sin did my mother conceive me" Gen. vi.5. " God saw that the wickedness of man was great in the earth,and that every imagination of the thoughts of his heart was onlyevil continually." These texts clearly prove, I am persuaded, theimputation of Adam's sin to posterity.The Westminster Divines explain this subject to good purpose." They (our firstparents) being the root of all mankind, the guilt ofthis sin. was imputed, and the same death in sin and corrupted natureis conveyed to all their posterity descending from them by ordinarygeneration-. The Covenant being made with Adam as a1E

;34 Calvinism and Arminianism Contrasted.public person not for himself only, but for his posterity; all mankinddescending from him by ordinary generation, sinned in him andfell with him in his firsttransgression. Original sin is conveyedfrom our first parents unto their posterity by natural generation, soas all that proceed from them in that way are conceived and bornin sin." In these extracts and in the Scripture quotations above,Adam is viewed as the public covenant head and representative ofthe whole human family. In Rom. v. and 1 Cor. xv., Adam isviewed as the covenant head and representative ofthe human family,and Christ the head and representative of the elect. The sin ofAdam is imputed to those whom he represented, and they are inconsequence guilty, and the righteousness of Christ is imputed tothose whom he represents, and they become righteous ; " As by theoffence of one judgment came upon all men to condemnation ; evenso by the righteousness of one the free gift came upon all men untojustification of life." "As by one man's disobedience many weremade sinners, so by the obedience of one shall many be made righteous."—"For since by man came death, by man came also the resurrectionof the dead. For as in Adam all die, even so in Christshall all be made alive."Universal depravity, as well as the imputation of Adam's sin toposterity, may also be easily proved from the language of Scripture.Job says, ch. xv. 14—16, " What is man, that he should be clean ;and he who is born of a woman, that he should be righteous 1—yea,the heavens are not clean in his sight, how much more abominableis man that drinketh iniquity like water." In Psalm xiv., God says,respecting the sons of men, " they are all gone aside, they are altogetherbecome filthy, there is none that doeth good, no, not one."On this passage the Apostle Paul comments in Rom. 3d chap, andgives a most melancholy representation of the corruption of humannature.Attempts to prove that we become sinners by imitation have failed.We know that example has a povverful influence on the juvenilemind, but this principle will not account for the universal prevalenceof sin. Where did Cain seethe example of murder? Whydid the children of some excellent men in Scripture run so earlyinto the commission of sin 1 The Psalmist explains this point, andtraces these streams of actual transgression up to the fountain oforiginal sin. " I was shapen in iniquity, and in sin did my motherconceive me. The wicked go astray, speaking lies as soon as theyare born, their poison is like the poison of a serpent." The youngserpent early discovers that it possesses a portion of the venom ofthe old one, so children early discover that they are constitutionallytainted with the poison of sin. " Foolishness is bound up in theheart of a child." The early tendency or propensity in children tolying, disobedience and folly, shews that they are born in sin. " Theheart is deceitful above all things and desperately wicked ;" out ofit " proceed evil thoughts, murders, adulteries, fornications, thefts,false witness, blasphemies,"—these, are some ofthe polluted streamsthat flow from the corrupt fountain of original sin.

Calvinism and Arminianism Contrasted. 35Calvin says, " Original sin seems to be the inheritable descendingperverseness and corruption of our nature, poured abroad into allthe parts ofthe soul, which first maketh us deserving of God's wrath,and then also bringeth forth those works in us, called in Scripture theworks of the flesh. From Adam not the punishment only cameupon us, but also the infection distilled from him abideth in us, tothe which the punishment is justly due." The resolutions of theDivines at Dort on this head are to the same purpose. " Such asman was after the fall, such children did he begat—(Adam begat ason in his own likeness) corruption by the righteous judgment ofGod being derived from Adam in his posterity—not by imitationbut by the propagation of a vicious nature. Wherefore alt men areconceived in sin, and are born the children of wrath, unfit for everygood connected with salvation, prone to "evil, dead in sins, and theservants of sin ; and without the Holy Spirit regenerating them,they neither will nor can return to God, amend their depraved natures,nor dispose themselves for its amendment."Many additional arguments might be adduced in proof of originalsin—let the following suffice as a specimen :—1. Affliction and death, particularly the death of infants, provethe doctrine. Death was the penalty annexed to the first covenant—" In the day thou eatest thereof thou shalt surely die." Thattemporal death only is not meant is evident from the consideration,that the blessing promised was eternal life; and if eternal life waspromised as the reward, we may fairly conclude that eternal deathwas threatened as the punishment; hence the Apostle declares, that" the wages of sin is death, but the gift of God, through JesusChrist, is eternal life."As a prelude to the execution of the sentence of death on man,thorns and briars covered the earth, sin and suffering, sorrow anddisease entered paradise, wasted its bloom and withered its immortality—deathtook possession of the earth as his empire, and mankindas his prey ; half the world does be"bring to the grave in thedawn of childhood : " for death reigned (not only) from Adam toMoses, even over them that had not sinned after the similitude ofAdam's transgression," that is, infants ; but he continues his ravagesto the present time. If death be the wages of sin, and childrensuffer death, then it proves that children are chargeable with sin,but with actual transgression they do not stand chargeable, consequentlythey are contaminated with original sin.2. Original sin may be proved from that change of state which isnecessary to an interest in the kingdom of heaven. " Except aman be born again, he cannot enter the kingdom of heaven." Tobe born of the fleshis to be born of corrupt nature, for flesh isin many parts of Scripture put for depraved human nature. Tobe born of the Spirit is opposed to being born of the flesh, andsignifies regeneration, or the new birth. No man can regeneratehimself—it is the province of the Holy Spirit. If a man cannoteffect this change on himself, and if without it he cannot enterthe kingdom of heaven, it proves that we are naturally corruptand unfit for communion with God. The adopted sons of God are

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The Missionary Cause. 37that speaks volumes in behalf of the sincerity and uprightness oftheir determination. Every member of the church at least, everymember who has the prosperity of our Zion near to his heart, it ispresumed will cordially approbate the proceedings of the court inreference to this important work. But without the co-operation ofthe people—all the people—it must be evident to every person ofreflection and observation, that it will be quite impossible for Synodto proceed any further in its humble endeavor to build up thetemple of the Lord. Indeed it must be too manifest from presentappearances that unless an auspicious change shall take place thework must be either completely abandoned or otherwise suffered toremain in its present unfinished condition. Are Reformed Presbyterians,however, prepared to allow either of these results ] Ifit be so it must be plain, to say nothing more, that their practice issadly at variance with their professions. Will you permit me, Mr.Editor, through the pages of your excellent magazine to offer a fewremarks in connexion with the subject of missions, for the considerationof its numerous readers and others into whose hands itmay chance to fall 1The firstthing that will be likely to strike the mind in reflectingupon this subject, and which earnestly solicit its attention, is an answerto the following inquiry : Why is it that such manifest indifferenceand such criminal inattention are evinced by christiansin general; and may we not with some reason add by ReformedPresbyterians, in particular, to the spread of the Gospel of the graceof God 1 That indifference and inattention partaking strongly of acriminal character,actually do exist, must be obvious to every personwho has taken cognizance of his own feelings in connexion withthis point. It cannot be said, without running counter to the testimonyfurnished by every day's narration of events, that any correspondenceexists between the efforts that are made and thestupendous magnitude and importance ofthe work to be accomplished.Mere individual.exertion, however ardent and enterprising itmay be, cannot prove eminently successful while the church as suchwithholds her assistance and while many of her members are engagedin an inglorious attempt to cripple the efforts of those whoare laboring to make head against the tide of external opposition.The remissness of Covenanters generally in relation to missionaryenterprise is now so seldom denied that the statement of the factmay be regarded as the evidence of its truth. But what reason canbe given to account for this neglect 1 for certainly no plea can beoffered either to extenuate or justify. In general, then, it maybe said that man in his fallen condition is a creature of selfishness—a regard to his own comfort—a respect to his own interest is whatchiefly and betimes completely absorbs his attention. Subsequentlyto the change of nature effected by God's spirit the leaven of thissame principle of selfishness works deeply and powerfully in thesoul. Through its influence there is frequently produced a sad disconformityto the golden rule which requires us at the peril of God'sdispleasure to love our neighbor as we love ourselves. It was bythis principle that Cain was actuated when he returned the impu-

INThe Missionary Cause.dent response, " Am I my brother's keeper '!" But more specificreasons may be assigned to account for the apparently anomalouscircumstance that we are considering. Much undoubtedly is to beattributed to the prevailing carnality and insensibility ofthe times.These are days when knowledge has increased, and the consequencehas been, as the Redeemer foretold, the love of many has waxedcold. Instead of deep and habitual concern for the salvation ofsouls, men are more concerned how they may accumulate wealthinto their own coffers—instead of active and unwearied effort forthe extension of the church's limits—the powers of both body andsoul are laid under contribution that they may add house to house—field to field—farm to farm. Multitudes of men are hastening toevery point, and after all everyone of them is only seeking his gainfrom his quarter. It can hardly be doubted that unbelief has muchto do in inducing the unconcern of good people respecting the dutyof embarking in the cause of missions—and perhaps if the matterwas closely scrutinized, it would be found that much more is to beascribed to the influence of unbelief than has commonly been supposed.The consideration that so little success has been realizedfrom all previous efforts, will be likely enough to dishearten thosewho like Peter, are of little faith. All these causes we doubt nothave their influence upon Covenanters, but beyond all these wemay go in search of other reasons that are equally effective in producingthis criminal indifference. There is a species of self-righteousnessmost lamentably visible in the conduct of many personswho call themselves by the name Covenanter, that has perhapsgreater influence than anything else in bringing about that conditionof spiritual slumber that induces heedlessness respecting almostevery thing that lies beyond the compass of their immediatevision. Some people have unaccountably brought themselves intothe belief that inasmuch as they are holding fast the purest systemof divine truth, that they are in consequence exonerated from all obligationto hold itforth prominently to the view of others, that in thisway they may be persuaded to advance to the height of Reformationattainments. Another opinion no less at fault attempts to persuadeus that seeing God's time for all this has not yet arrived, weare justified in folding our hands and slumbering till its approachshall be announced. There are many strange opinions in the world,but none of them are any more true because they have recently hadtheir advocates.That it is the imperative duty of Reformed Presbyterians to employall their efforts in the dissemination of the wholesome doctrinesof the gospel, is incontrovertibly evident. And it is so far from beingtrue that they are free from obligations to employ their effortsin this way in consequence of professing to holdfast more truth thanany and all other denominations besides, that it strengthens this obligationin no small degree. To the Jews were committed the oraclesof God, and their responsibility was proportionably increased.What selfishness, nay more, what insincerity does it indicate wheremen profess to have made great attainments, and yet obstinately refuseto hold them forth that others may be prevailed upon to ascend

The Missionary Cause. 89without any delay to the same moral elevation. How inconsistent mustit be for those who have the sincere milk of the word, to stand unconcerned,while others are administering to the thirsty soul the potionsof death! And how affronting it must be to the Kino- underwhose banner we profess to have enlisted ourselves, and yet refuseto accompany him when he rides forth with his bow and with hiscrown that he may subdue his enemies and enlarge his territories.Let us beware of indulging in this narrow and contracted disposition.Rather be as a city set upon a hill, that cannot be hid—let yourlight so shine that others may glorify God while you go through allthe world and publish those great things God hath done for you.Apart however, from these general considerations, there are manyreasons of a peculiar kind that call upon us most distinctly toembaik without any delay in this benevolent and beneficententerprize. As yet, there is much land both at home and abroadthat remains unpossessed, and there are many industriously employedin its acquisition and cultivation. Certainly it will not bepretended that it is meet for us to stand unmoved, while these vastterritories are being occupied in many instances by those who castthe crown of Immanuel profanely in the dust, and in all instancesby men who are unwilling to acknowledge in principle and in practicethe supremacy of Messiah the Prince. So to do would shamefullybelie our professions, and reflect much dishonor upon the followersof the martyrs. Moreover, the aspect of the times clearlyindicates our duty to use every exertion in disseminating the truthof God in its unadulterated purity. The language of Providenceon this point is too plain to be any longer misunderstood. Therights of God that have been for so long a time repudiated and contemned,are beginning to awaken inquiry in the minds of men whohave been hitherto either entirely ignorant of the existence of suchrights, or fiercely opposed to their just and righteous claim. Someare assiduously employed in investigating the legitimacy of Cesar'sauthority, while others, satisfied that he is a base usurper, are manfullyresisting his unwarrantable encroachments. Beside all this;there are numerous and unequivocal indications in the Providenceof God, that the time of the end is drawing near. The church is destinederelong to be recalled from her banishment and to reoccupythe elevations from which she has been driven. The elements of ecclesiasticaland political society are lashed into furious and frightfulcommotion by the storms of party strife. The clouds of darknessthat portend are only the harbingers of a serene and tranquil day.By all these things we are admonished to diligence in business, andto a redemption of the time. Who will be so insensible as to remainany longer at ease 1 Who will be so infatuated as to continue negligentof duty 1 Let us rather erect our standards upon the mountains—letus throw our banners to the air, that the armies of the redeemedmay congregate under the ensign of Immanuel, when thenations are musteringfor the battle, and while oceans of their bloodpursue us in the rear with our banners floatingin the breeze.we willmarch forward till our feet stand within the portals of our millennialJerusalem.

40 Tlie Missionary Cause-What then will be said to all these things 1 Or what plea willbe set up to evade the conclusions to which we have arrived ? Thewant of a systematic plan in carrying out missionary operations issometimes plead as an extenuating circumstance in view of thegeneral apathy that is so lamentably prevalent. This excuse, however,for it is only an excuse, is utterly groundless and unreasonable.It is groundless inasmuch as Synod at both its last meetingsdirected its attention to this very point, and some of the Presbyteries,if not all, have devised the ways and have waited in vainfor others to co-operate with them in devising the means. It ishighly unreasonable because it proceeds on the supposition that weought to make brick without straw. If the means are put in possessionofthe church, but little difficulty will be realized in makingof them a profitable disposition. There are even some too, whosolace themselves with the reflection that the time to build the templeof the Lord has not yet come. " This people say, the time is notcome, the time that the Lord's house should be built." In no senseofthe language is this objection true, and the light of God's providenceat once dissipates the delusions. Consider your ways,—" Is ittime for you to dwell in your ceiled houses and this house liewaste." But the consideration that has greater height than perhapsany thing else in producing delinquency, is the peculiarly embarrassingcondition of the limes. Our ears are dinned with theincessant cry : " Charity begins at home"—that there is much distressand embarrassment both commercial and pecuniary, it wouldbe worse than useless to deny, and we blame no person for sayingthat charity begins at home, but we do reprobate the sentiment thatit not only begins but ends at home. It is a false principle and onethat is effecting extensive mischief in the church, that supposes ourdues to men ought to be liquidated ratherthan our dues to God. In thissense it is not true that charity begins at home, but the very reverseis correct. Let us unhesitatingly discharge the claims that God hasagainst us, and there is no just reason to fear inability to meet thoseof our fellow men. Moreover is it not highly probable that our presentpecuniary distress results in a great measure from the fact thatwe have been unduly parsimonious in contributing of our gains tothe Lord ofthe whole earth. That secondary causes have operated,and operated powerfully is not by any means refused, but beyondthese the devout and reflecting christian will always look. Thesilver and gold are God's : we have opened the doors of our coffers,the canker worm has entered and done its work. " There is thatscattereth, and yet increaseth ; and there is that withholdeth morethan is meet, but it tendeth to poverty. The liberal soul shall bemade fat; and he that watereth shall be watered also himself." Prov.xi. 24-25. How much every person ought to contribute is not forus to say. To themselves the decision of this part belongs. Letall however act according to their ability and according as God hasprospered them. The widow's mite will be as acceptable as thetreasures ofthe rich, provided it be given not grudgingly, but froman unfeigned desire to aid in promoting that work of God. " It isrequired of a man according to what he hath and not according to

Address, §c. 41what he hath not." Perhaps I may resume the subject in anotherpaper with immediate reference to the action of our late Synod respectinga foreign mission.Theophilus.ADDRESS OF THE It. P. SYNOD OF SCOTLAND TO THE GEN.ASSEMBLY OF THE FREE CHURCH.To the Ministers and Elders of the General Assembly ofthe Free PresbyterianChurch of Scotland, to meet at Glasgoio, October 17,1843.We, the Members of the Reformed Presbyterian Church in Scotland,finding you in the new interesting altitude of the Free ProtestingChurch of Scotland, beg leave, on occasion of our firstmeeting,since you assumed your present position, to render to you ourheartfelt congratulations and sympathies. It is unnecessary to say,that we highly approve of the Scriptural principles upon which yourrecent proceedings have been founded, when, so successfully, in ourview, so far as Scriptural argument is concerned, you made theglorious truth ofthe supremacy of Jesus Christ to bear upon therights ofthe Christian people, and against Erastian encroachmentsupon the independent jurisdiction of the Church of Christ. Weadmire the high Christian principle and noble magnanimity of yourlate conduct in taking your protest, and in your subsequent act ofseparation from the Established Church of Scotland ; and we haveobserved with high approbation the calm Christian dignity and orderwith which you have carried your protest and separation into effect.We congratulate.you cordially on the position of Christian libertywhich you now occupy, and we deeply sympathise with you in allthe difficulty you have encountered in reaching it; and from ourown experience we are prepared in some measure to sympathisewith you in the sacrifice and trial to which you may yet be subjectedin maintaining this position, and in prosecuting the hallowed objectsfor which it has been assumed. We rejoice in the reverentialdeference which has been paid to the authority of Scriptural truth,and in the devout homage which has been rendered to the LordJesus Christ as King in Zion, Prince of the kings of the earth, inconducting your recent pleadings. And now that you stand'in theliberty wherewith Christ has made you free, we expect of you, withsome measure of confidence, faithfully to assert and vindicate therights of the Christian people to choose their pastors and rulers,against intrusion and patronage in every form, and that now, underthe authority and by the grace of Jesus Christ, who has the key ofthe house of David, you will faithfully exercise your free spiritualjurisdiction in the probation and ordination of ministers and otherofficers, and in the admission and exclusion of members; and that,giving forth a faithful testimony in behalf of the doctrines ofthe gloriousgospel of the blessed God, you will continue your efforts to extendthe gospel to every corner of our beloved land, to the glory ofthe Redeemer and the salvation of immortal souls. We rejoice inv

42 Address, e)r.the resolution you have taken, in the face of new and great difficulties,to persevere in the cause of missions to the heathen and to theJews ; and it is our prayer to God that you may have unmolestedliberty, liberal support, abundant grace, and great success in prosecutingyour high and holy purposes.We regard,dear Christian brethren, your recent act of separationfrom the established Church of Scotland, in the principles whichhave dictated it, and in the extent and harmony with which it hasbeen supported, as a token for good to our land in these eventfuldays. According to our estimation, no event of equal importanceto the interests of religion has occurred in our land for a centuryand a half. The day of its occurrence, already recorded by manya pen, must constitute a memorable epoch in the page of history. Itcalls up to our remembrance a memorable day of former years, whenthe General Assembly of the Church of Scotland in this city protestedagainst an attempt to dissolve them by royal authority, assertedtheir intrinsic power in spiritual things, meekly and firmly maintainedtheir ground, and, in the face of prohibition, continued their sittings,and proceeded in their proper and important work. To theprinciples of the great and noble actings of this Assembly, manymembers ofthe Church of Scotland gave public expression of theirwarm attachment, in the commemoration of its bicentenary, nearlyfive years ago. Nor can we overlook, in present circumstances,another important and parallel fact, that the Westminster Assemblyof Divines, whose bicentenary is presently, in different quarters,commanding public attention, like the one just mentioned, proceededwith its business after being interdicted by royal authority, andin the incomparable ecclesiastical standards which it prepared, conferredan invaluable boon on its age, and on future generations.—These standards, so scripturally founded, so lucid and orthodox, sodistinctively pointed against Popish and Arminian errors, so practicaland holy in their bearing, so soundly catholic in spirit, so approvedand honored by the churches ofthe Reformation, and, withal,so well fitted,in the proper application of them, to form a rallyingpoint lo unite the scattered friends of truth, were adopted bythe Church of Scotland ; and you know well that this was done interms that secured to the Church, against all available ambiguity, herPresbyterianism, and her freedom from Erastian encroachments.We lqok back with peculiar interest to those days of the Church ofGod in our land, as defining the grounds which we have aimed toassume, and which we deem it still our duty to occupy in fidelitytopast attainments, in honest testimony against defection, and regardingit as presenting a basis for farther advancement in the cause ofreformation. We know this to be ground which you respect,ground to which your late Scriptural reasonings conduct you, andthe occupation of which is justified by your late public act of protestationagainst the Erastian invasion of the rightfulclaims of theChurch of Christ; and by your frequent appeals in preparing forthat act, to the headship of Christ over the church, and his claim ofdominion over the nations. Permit us to say, dear brethren, that weregard your recent public actings on the great scriptural principles on

Address, §c 43which they have been founded, as justifying ourselves in the partwe have acted, in asserting and using our Christian liberty, in assumingour distinct position, and in protesting against the violationand relinquishment ofthe ancient Scriptural and federal constitutionof our land ; and we feel ourselves encouraged by what you havedone, to maintain the position you have assumed, to pursue thegreat objects of the Reformation, and to wait and pray that glorymay yet dwell in our land, our God renewing our days as of old,restoring lo us judges as at the first, and counsellors as at the beginning.Permit us also, to say, in all plainness, that we are constrained,in consistency with these things, to acknowledge, as youare aware, the obligations of that public National Covenant whichwas renewed in adaptation lo the circumstances ofthe times, by theinterdicted Assembly of the Church of Scotland convened in thiscity in 1638, as also the obligation ofthe Solemn League and Covenant,which was entered into by the Westminster Assembly in 1643,by both Houses of Parliament, and subsequently by the GeneralAssembly ofthe Church of Scotland. We regard these splendiddocuments, as faithful testimonies against Popery and Prelacy, andas connected with noble public actings in the cause of true religionand liberty, although subsequently authoritatively condemned, treatedwith ignominious and profane contempt, and ultimately relinquishedand suffered to fall into oblivion. Lingering at the gravesof our church's and our country's martyrs, we protest against themurderous shedding of their blood, and tremble to think on comingretribution. We feel it to be our duty, and we hope you will seeit to be yours, to testify with fidelityagainst the sin of vesting thesupremacy over the ChuYch of Christ in the prerogatives of Royalty,and against the criminality of incorporating with the civil constitutionof these lands the prelatic hierarchy ; and remarking withconcern the menacing aspects of Popery and Prelacy iu the presentday, and the various portents in the Providence of God of comingtrial, as Protestants we tremble at the criminality and peril of beingpartakers in the sin and the plagues of Antichrist: we humblyseek to keep the word of Christ's patience, that we may be keptfrom the hour of temptation which shall come over all the world, totry them that dwell upon the earth. But we do not obtrude uponyou our peculiar views, nor presume to address to you our counsels.We greet you in Jesus Christ the Lord, yours and ours, and requestthat you will accept our most cordial Christian salutations.We beg, in conclusion, to add, that while we rejoice in the vindicationof great principles affecting the liberties and independentspiritual jurisdiction of the Church of Christ, which your recentScriptural pleadings, and your ulterior noble actings, have elicited,we rejoice also, not the less, but the more,irt the hopeful evidenceof a revival of the spirit of faith and devoted godliness, evinced inthe ministrations of the gospel, and in your public proceedings ;and we desire to continue to pray for you, as well as for ourselves,and for the Church of God on earth, that by the plentiful effusionof his Holy Spirit, these may abound more and more in the conversionof sinners, in the increasing sanctification, usefulness, and

44 Retrospect ofthe Catastrophepreparation for heaven, of those that believe, and in the accelemtionof glory ofthe latter clays. For Zion's sake we will not hold ourpeace, and for Jerusalem's sake we will not rest, until the righteousnessthereof go forth as brightness, and the salvation thereof as alamp that burnetii. The watchmen shall lift up the voice; withthe voice together shall they sing; for they shall see eye to eye,when the Lord shall bring again Zion.Andrew Gilmouk, Moderator.A. M. Rogerson, Synod Cleric.RETROSPECT OF THE CATASTROPHE ON BOARD THE STEAMSHIP PRINCETON.On the 28th Feb. 1S44, the.commander of the Princeton, CaptainStockton, having invited a number of guests to spend the day andenjoy his hospitality on board of his ship, lying at the time at Alexandria,in the Potomac river ; a party numbering not less than fourhundred, among whom were the President of the United States,members of the Cabinet and other distinguished persons with theirfamilies, assembled on the deck of a steamer that plys betweenWashington and Alexandria, by which the party were conveyed tothe Princeton, which soon after proceeded dpwn the Potomac. Onthe passage downward the forward gun of the Princeton was fired.About an hour afterwards, and when returning upwards and whilein the hilarity of a splendid banquet, the "gun was again fired asthey passed Fort Washington. But the explosion was followedby cries of agony. The gun had burst and spread death amongthose who were on deck! Mr. TJpsher, Secretary of State, Mr.Gilmer, Secretary of the Navy, Commodore Kennon, Mr. Maxcy,late diplomatic resident at the Hague, and Mr. Gardiner of New-York, were killed, and seventeen seamen wounded.The greater part of the guests were in the cabin at the time theexplosion.took place, otherwise the destruction would in all probabilityhave been much greater. Those that were on deck at the timewere attracted thither solely by the desire of seeing the discharge.According to the accounts given in the newspapers, the Presidentwas induced to remain in the cabin while the gun was firedfor thepurpose of hearing a favorite song sung by his own son-in-law.—To this circumstance, as a means, perhaps he owes his life. But,at the very moment preceding the terrible explosion he is representedby some of the papers as uttering a profane oath,—as swearing,"by George." An oath, the vulgarity of which, to say nothingof its sin, should have restrained any one having the standing andeducation of a gentleman from using ! Just think of the highestexecutive officer in the United States uttering a profane, vulgaroath in a convivial assembly ofthe elite ofthe nation,—in the companyof educated and accomplished women, and the conclusionmust force itself upon us that good manners are much desiderated

On board the Steam-ship Princeton. 4r>in the high places of the land. Yet, this is the very least of theevil; it shows the absence of the fear of God in a public characterwho ought to be a pattern of morality. Is it, we ask, such asbecomes " the minister of God" to exemplify 1 Such things maybe lightly thought of by the inconsiderate. But is it a light thing toprofane the name of God by swearing in common conversation'?—or is it a light thing to give the glory which is due to God to anycreature 1 For what is it but to give his glory to a creature whenmen swear by the creature 1This calamity is an event over which the reflecting and sobermindedwill ponder with deep thoughtfulness, and which we oughtall to improve. It is another added to the very many lessons givenus in the providence of God of the awful uncertainty of human life.This, few will deny ; though, perhaps not many may be disposedto improve by seeking that preparation which alone can strip deathof its terrors! An interest in the righteousness of Christ is theonly safe preparation ; where tliis is realized and felt, death has lostits terrors and can never come unawares. Distressing it maybe to friends and relatives, but to him who has an interest in Christdeath " is gain." Rough and surly in his manners though he be, heis nevertheless the messenger of peace. He is indeed an enemy,but he is the last enemy: and the conflict once over, death ushersthe christian into the possession of everlasting peace." The dread path once trod,Heaven lifts its everlasting porlals high,And bids the pure in heart behold their God."Were those who were hurried in a moment without one note ofwarning into all the reality of an eternal state, prepared for it 1 Weknow not, nor is it our business to sit in judgment upon their condition.Nor is the knowledge of their condition necessary to asuilablfi improvement of the tragic event. As a moral lesson,taught by the providence of our Redeemer, it is designed for theliving and not for the dead : not to them, for they are beyond itsvoice, but to us it speaks, saying, " be ye also ready." We toomust stand before the judgment seat of Christ, and readiness forthis is the improvement which we should make ofthe painful lesson.This dispensation of providence is a call upon all to repent, and especiallyupon those holding conspicuous stations in society, thatas they have often from their high places given examples of vice,so should they now become examples of reformation. The strokehas been lifted high that all might see it, and learn and fear : it hasbeen brought down upon the rulers ofthe land, that men in powermay do no more wickedly. Such we think is the practical use whichwe should make of this event, all should bethink themselves of theduty of repentance and thus earnestly prepare for the summons ofdeath, come when it may. The preparation, which is a presentduty, is ours, the time is in the hand ofthe Lord.We will resume the consideration of this subject in our next No.and view the event in the light of a Divine judgment inflicted onthe nation for national sin.

Items cf Intelligence.ITEMS OP INTELLIGENCE.Ireland.—The trials of Mr. O'Connel and others, after twenty-fivedays duration, have been concluded, and each ofthe Taversers hasbeen found guilty, but the sentences are deferred until the nextterm. Mr. O'Connel has, on behalf of himself and his companions,protested against the verdict, and has intimated that so soon as sentenceshall have been passed, he will have the matter submitted tothe whole body of Judges in Ireland, and that, if their decisionshould be unfavorable, he will appeal to the House of Lords. Iuthe mean time he has made his way lo London and taken his placein the House of Commons.The excitement in Ireland produced by the return of the verdictof guilty, is represented as of the most intense character. Beforeihe arrival ofthe Dublin mail in the different towns, it was surroundedby immense crowds of people, eagerly pressing forward to ascertainthe truth.Large quantities of arms and ammunition were continued to besent to different garrison towns in Ireland, as if the government expectedan outbreak—and two armed steamers were cruising on thecoast of Kerry. The meetings of the Repeal Associations continued,at which matters connected with the trials were fully discussed.—All the proprietors of newspapers who had been members of theRepeal Association have withdrawn from that body in consequenceofthe doctrine asserted by the verdict on the state trial, that everymember ofthe Repeal Association was responsible for all the publicationsof the newspapers, whose proprietors were members ofthat association. .It is said that the Orangemen who dissolved, or pretended to dissolvetheir institutions in 1834, are determined, now that theirfriends are once more in power, to throw off the mask. A meetingwas held at Colerain on the 12th inst., attended by the representativesof 10,000 Orangemen in Antrim and Derry.On the 13th ult., Lord John Russel brought forward his promisedmotion, for a committee of the whole house to take into considerationthe state of Ireland. Its discussion occupied the House ofCommons for nine nights, and the result was, that it was lost, by avote of 225 for, and 324 against, giving ministers a majority of 99votes.In the House of Lords,Feb. 23d, sitting in appeal, the Lord Chancellorand Lord Cottenham delivered judgment in the case of theQueen versus Millis, declaring invalid "Presbyterian marriages" inIreland—marriages solemnized by a person not in holy orders ofthe Established Church. The further consideration of the case waspostponed, for Lord Brougham and Lord Campbell to ponder thearguments now adduced.England.—The Bristol Journal recounts a frightful accidentwhich happened at Landshipping Colliery, fivemiles from Haverdfordwest." While the men were at work in the pit, the drift of

Items of Intelligence. 47which extended about half a mile under the branch ofthe river, thewater broke in, and forty persons were drowned or buried beneaththe earth, which fell upon them : eighteen managed to get to themouth of the pit, and were saved; the remaining forty, it is supposed,will never more be seen, and the works are completely destroyed.A handsome monument to the memory of the celebrated reformer,Hugh Latimer, Bishop of Worcester, has been raised in thechancel of the parish church of Thurcaston, Leicestershire—theparish in which he was born, 1470. He nobly suffered at the stakein the year 1555.Lay Opposition to Puseyism.—The Lay Address to the Authoritiesofthe University of Oxford, praying for measures to arrest thespread of Tractarian errors in that University, was transmitted tothe Vice Chancellor, lately. Among the parties who had affixedtheir names, were five Dukes, three Marquises, thirteen Earls, tenViscounts, five Barons, two Right Hon. Commoners, twenty-sevenHon. Commoners, twenty-nine Baronets, forty-nine Members ofParliament, and as far as could be computed, between four and fivehundred County Magistrates. The aggregate of signatures is believedto have exceeded ten thousand.Italy.—Rumors of disturbance and insurrection are rife in severalof the Papal states, and also in other parts of Italy. Frenchemissaries are said to be amongst the malcontents, and explosion i3daily expected. A letter fram Ancona, dated Feb., 6th, containsthe following : "An event took place here yesterday, which causedthe greatest alarm. As Judge Allesandrina, of the extraordinarycommission, appointed to try the political prisoners, was passingdown the street, escorted by two gensdarme, a man wearing a maskrushed on him, and plunged a dagger into his back. The crowdopened its ranks to the assassin, who mingled with the other masksthat filledthe public way, and escaped. M. Allesandrina in notdead, but no hopes are entertained of saving his life. The policehave not, as yet discovered the murderer. The amusements oftheCarnival have in consequences been brought to a close.Prussia.—Letters from Posen, say: " Orders have been receivedhere for all Polish emigrants who took part in the Polish revolution,and most of whom have come to us from France, to quit Prussiawithin a fortnight. In this order it is positively declared that nopetitions for a mitigation of the measure will be attended to. It issaid that the Poles have been detected in communication with Russiandeserters."Russia.—Letters from St. Petersburg, of the 30th January, announcethe promulgation of a ukase declaring that the RomanCatholic Clergy of the Western provinces; of the empire should bepaid in future by the State. They are to be divided into fiveclasses :the priests included in the firstclass are to receive .£100 per annum,and those ofthe last class .£37,

4SItems of Intelligence.Turkey.-—According to letters from Constantinople, disturbancesof a serious nature have broken out in the nothern parts of Albania,which are in a state of open revolt. It was feared that the Provinceof Bosnia, iu which the people are in a state of great discontent,would join in the movement. These disturbances are in no wayconnected with the recent revolution in Greece. Russia and Austriaare said by some to be instigators of the revolt, while othersaffirm that it has been produced by what the German press calls" the Pansclavonic Union," and that the refugee Poles, of whomthere are a great number in the Sclavonic districts, are intimatelyconnected with it.Syria.—A letter from Beyrout, dated 17th January, states that ageneral insurrection is on the point of bursting forth in the Lebanon.The roads are insecure, and the persons employed in the tillageare compelled to bear with them fire-armsfor their protection, whiletrade is utterly extinguished. The unhappy Maronites of Kasseronanare suffering, it is affirmed, unheard of vexations.Spain.—This country is still in convulsions. Factions have appearedin different parts of the country, especially the South, opposedto the government—and a bloody inhuman civil war is carriedon in detatched parties—neither the insurgents nor the Queen'stroops granting quarter, prisoners are butchered in cold blood.Portugal.—There has been a military revolt and attempt at revolutionin Portugal, which utterly failed, the people treating it withindifference. It was easily suppressed, although it at firstexcitedgreat alarm. Some 5 or 600 soldiers were engaged in it.Expenses of royalty.—It is stated, that the grand total of the royalexpenditure, from the accession of George 3d to the death of George4th, was the enormous sum of .£92,090,857, or $400,000,000.The sums collected for the Free Church of Scotland since thearrival of the deputation now visiting this county to procure pecuniaryaid for the same, amounted on the 30th ult. to 326,968 23.Died at Argyle, Washington Co., N. Y., on the 27th ult., Mrs.Margaret Jane, wife of James W. Shaw, licentiate, and daughter ofMr. R. Burnside, Pittsburgh, in the 28th year of her age.A call has been made by the congregations of Ryegate and Barnet,Vt., within the bounds of the New York Presbytery, on Mr.Jas. M. Beattie, a licentiate under the care of said Presbytery.The Rochester Presbytery will meet in Rochester on the 2dMonday in May, at 7 o'clock, P. M.The Presbytery of the Lakes will meet at Miami on the 15thMay, at 10 o'clock, A. M., and is to be opened with a sermon on" Covenant Renovation."

THER E F O R M E DPRESBYTERIANVol. VIII. May, 1844. No. III.THE DESIRES OF THE RIGHTEOUS. ,(Continued from p. 30 )In our last number we considered the desires of the righteous inthree distinct particulars, viz : the pardon of sin—greater conformityto the character and law of God—and growth in all christiangraces. We now proceed to mention4. The righteous desire)deliverance from temptation. The lifeof the righteous is a continued trial and warfare with temptation.Temptations spring from the remaining corruptions of the heart,—the seductive example of the world,—and the enticements of Satan.The Devil, the world and the flesh are the believer's great enemies,by whom he is led captive,—-for, of whom a man is overcome, of thesame is he brought into bondage. The Devil is the great agent oftemptation. Hence, believers are exhorted, to "be sober, to bevigilant; because your adversary the Devil, as a roaring lion, walk->eth about, seeking whom he may devour: whom resist steadfast inthe faith." The world, with its vjanities and allurements, are thebaits which he holds out to seduce, and entangle men in the meshesof sin. But Oh! worst-of all are a believer's own corruptions!Were it not for these, Satan could not lead him as he does, so readilyinto temptation. In these, Satail finds a ready auxiliary, in thebeliever's own heart, which he turns against him in. the hour of temptation.These enemies within, betray the believer, by unbaringsome postern entrance into the heart; and thus leave him exposedto the unsuspected and stealthy approach of his adversary the Devil." For we wrestle not against flesh and blood" only, " but»againstprincipalities, against potvers, against the rulers of the darkness ofthis world, against spiritual wickedness in high places."The believer is taught by experience that he is too weak to resistsuch enemies. And if he possesses sufficient self-knowledgehe will always distrust himself in such a contest. But he knowsthat the power of God is sufficient; and he knows too that his Saviourhas promised to perfect that power in him. " He said untoG

60 The Desires ofthe Righteous.me, my grace is sufficient for thee ; for my strength is made peifectin weakness." Therefore the believerdesires deliverance. His desireon this subject embraces two things, First, he desires to be keptfrom temptation itself,—" Lead us not into temptation :" iu thesecond place, he desires to be delivered from temptation when hehas been overtaken by it,—" Deliver us from evil." Such are thedesires of every rightly exercised christian when exposed to temptation—"I besought the Lord thrice that it might depart from me."I proceed to state, but without offering any illustration, that,The righteous desire more experimental acquaintance and fellowshipwith God. A greater sense of his goodness in the soul,—more joy in believing,—rejoicing in God their Saviour: making in allpeace of conscience, and joy in the Holy Ghost.They desire protection from'outward evil,.and the necessary thingsof this life. " Give us this day our daily bread."They desire, spiritual strength to perform all required duty :—Strength, to perform the relative duties of life; and to do all itsbusiness to the glory of God :—Strength, to live daily in the exerciseof faith and prayer:—And strength, to wait upon all Divineordinances: so that with joy, they may draw water out of these" wells of salvation."Finally, they desire the perfection of blessedness. This is notthe enjoyment of the righteous in this life. In the preceding remarkswe have considered the desires of the righteous in respectof pardon,—personal holiness,—christian graces,—deliverance fromtemptation,—communion with God,—protection from outward evil—temporal support,—and spiritual strength. In the gratification ofthese desires the righteous are made happy, but not perfectly so.—It is not till death that the work of grace is completed in the believer.For death, the righteous need preparation ; this is included in theirdesire of perfect blessedness,—for such, " to die is gain." Deathonce passed, the believer is safe in Immanuel's land. The last enemyis vanquished. " O death where is thy sting] O grave whereis thy victory 1 The sting of death is sin, and the strength of sin isthe law. But thanks be to God who giveth us the victory throughour Lord Jesus Christ." Death introduces the believer into a new,and unchangeable state of being in which he shall be perfectly blessedin the full enjoyment of God.In the meantime, the perfection of blessedness is the object ofthe believer's most earnest desire. The love of happiness whichclings to all his feelings on earth, enters into the believer's anticipationof the future.—He desires that when the earthly house of thistabernacle be dissolved, that he may be fittedfor, and admitted into, theenjoyment of the heavenly inheritance,—the house not made withhands eternal in the heavens. " Thou wilt show me the path oflife ; in thy presence is fulnjess of joy; at thy right hand there arepleasures for evermore."II. The desires of the righteous shall be granted.1. This is certain. God has secured it by promise ; of this thetext is a proof. " Thou hast given him his heart's desire, and hastnot withholden the request of his lips." Ps. xxi. 2. True, this is

The Desires ofthe Righteous. 51spoken,of Christ. But brethren, it is all that the better. All theSaviour's desires shall be granted,—and he desires the perfect happinessof all his redeemed ones. "Father, I will that they also,whom thou hast given me, be with me where I am, that they maybehold my glory, which thou hast given: for thou lovedst me beforetWe foundation of the world." The command of Christ is, " askand ye shall receive, that your joy may be full." The gratificationof the desire of the righteous is inqluded in the apostolical doxology." Blessed be the God and Father of our Lord Jesus Christ, whohath blessed us with all spiritual blessings in heavenly places inChrist." Eph. i. 3. " What is good God will give" is a promise thatcovers all the desires of the righteous : for they are all "yea andamen in Christ Jesus."But let it be borne in mind, that it is not every desire, that maycome into the mind of even a good man that is promised to be granted.The possession of many things may appear good, and maytherefore be the objects of desire, which a more enlarged knowledgewould show to be injurious. Such desires will not be granted.—On the contrary, the goodness of God is pledged to keep them fromall ill.—" The Lord shall preserve thue from all evil; he shall preservethy soul." Ps. cxxxi. 7. The present imperfection of jhe saintsmakes it necessary that they should be preserved, not only fromevils which others might bring upon them ; but, also from such evilsas they might bring upon themselves. Remaining corruption affectsboth the intellect and the will of believers.—Their feelings,are often at war with their habitual character; they are biased bythe remains of sin; and thus prompted, they sometimes ask whatGod has not promised to give; and what would not be good forthem to enjoy.—" Ye ask and receive not because ye ask amiss."—Imperfect knowledge leads to improper desires.—"Ye know notwhat ye ask for." Improper desires come not within the promise.The promise is only of good; for thirtgs agreeable to the will ofGod.—It embraces, only such desires as are befitting a righteous manto ask—a man sanctified as well as justified,—a man desiring underthe influence of faith, knowledge and a renewed heart! The desireof such shall be granted.2. They may not be granted either in the manner, or at the timewhen they are sought for. Believers may desire things agreeableto the will of God, but they may desire to have them at a time, or ina manner, that would not»be good for them. God chooses his owntime, and his own manner of granting the desires of his people.The time and manner which he selects are the best, for their spiritualadvantage. And were these changed in the least, their goodwould be less perfectly secured ! Believers ought not then to bediscouraged because their desires are not always granted, when,and as, they expected. Their desires may not be granted at thefirst,for the very purpose of calling their graces into exercise; andsuitably training them for higher and more exalted enjoyments.3. They shall be granted beyond the most sanguine expectationof .the believer. The desires of the righteous however great arenot equal to the store of blessings laid up in Christ Jesus. The

52 The War with the Dragon.&*•most holily exercised christian can have no adequate idea of theriches of grace provided for him; he cannot at present grasp thefulness of the thought:—For it is beyond what we can ask, or evenimagine to ourselves !Conclusion. The gratification of our spiritual desires should besought in prayer. Desire is properly an emotion,—a state of mind.As such it has been considered in this discourse. But the habitualemotions, or desires of the believer should be embodied into theform of special prayer and supplication unto God, the giver ofevery good, and every perfect gift. It is the habitual emotion ofholy desire in the believer's soul that responds to the duty of praying" without ceasing." But actual prayer in the use of wordsshould be frequent; the emotions of the heart should find a dailyand repeated utterance in the language of prayer. " As for me Iwill call upon God, and the. Lord shall save me. Evening, andmorning, and at noon, will I pray,-and cry aloud, and he shall hearmy voice."Desire should be exercised, and prayer offere'd, only through theLord Jesus Christ. " Whatever ye ask the Father in my name, hewill give it you." Christ is the only way of access to God.—"Noman cometh unto the Father, but by me."—" Giving thanks alwaysfor all things unto God even the Father, in the name of our LordJesus Christ." No desire, or prayer shall otherwise be heard ; butall such shall find an ear open in heaven,—coming up before thethrone of God, recommended by the sweet savor of the Redeemer'srighteousness they shall be answered in mercy. Oh ! how encouragingshould this thought be, to a believer : not a desire which hebreathes in faith, but shall find a response in heaven ; nor a prayerthat shall not obtain an answer !—Let us therefore come boldly untothe throne of grace, that we may obtain mercy, and findgrace tohelp in time of need. Amen !THE WAR WITH THE DRAGON.Rev. xii. 11. " And they overcame him by the blood of the Lamb,and by the word of their testimony,: and they loved not their livesunto the death.". The Revelation of John the divine is divided into three parts,the past, the present and the future. " Write the things which thouhast seen, and the things which are, and the things which shall behereafter." Rev. i. 19. The Spirit directed the Apostle to write thethings that had occurred previously to the vision—events then passingand events still future in relation to the church and the nationstill the end of the world, and thus exhibit upon the crowded mapof succeeding ages the great events of Divine Providence, interestingto the friends of truth and righteousness till the purposes of Godshall be accomplished.

The War with the Dragon. 53aThe future, which usually excites the deepest interest in the mindofthe student of the bible, embraces three distinct periods. First,the struggles ofthe church with paganism, from the apostolical agetill trie rise ofthe man of sin, in the beginning of the seventh century.Second, the reign of antichrist during the distinct and definiteperiod of forty and two months—the twelve hundred and sixty yearsof the sackcloth-wearing and sufferings of " the two witnesses."—Third, thejyiillenium.There is another prophetic scheme in relation to periods presentedin this book—the periods of the seals, the trumpets and the vials.The sealed book of John, Rev. v. 1, identifies with that of Dan. xii.4, and includes a history of events in felation to the church fromthe origin of Christianity till the general judgment. The seventhseal introduces the trumpets and the vials.1 The trumpets havefor their object the Roman empire. The firstfour refer to it afterit became nominally christian, till the rise of the anti-christianapostacy, and announced, especially, the incursions ofthe northernbarbarians and the southern vandals, which dismembered and ultimatelybroke down the empire, Rev. 8. The fifth or first wotrumpet proclaims the rise ofthe Mahometan power, Rev. ix. 1-12.The sixth or second wo trumpet, the rise of the Ottoman Turks,Rev. ix. 13-21. The seventh or third wo trumpet is yet to sound,and will announce the downfall of antichrist-^-the Turkish empireand Mahomedanism—the revolution of all " the kingdoms of theworld," and the commencement of the Millenial reign of Messiah,Rev. xi. 15. The seven trumpets embrace a period of about fifteenhundred years, and the vials are confined Within the limits of theperiod of twelve hundred and sixty years of antichrist's reign, andexhibit the judgments of God poured out in succession upon theseat of the beast.In this twelfth chapter we have a threefold view given of twogrand opposing systems, or belligerant powers, cotemporary, andwhose struggles and destinies elicit the wakeful attention of everycareful observer of the signs ofthe times. It is a most interestingpart of this most interesting book ; and exhibits the time, place andcharacter of the war between the woman and the dragon-—the contestin which are now at issue, the vast interests and destinies oftheworld—the cause of Michael the Prince, and the called and chosenand faithful, whose interests are identified with his in this mightyconflict, a conflict including three distinct periods and three correspondingmodes—the war in heaven, the war on the earth, andthe war against the remnant of the seed of the woman " which keepthe commandments of God, and have the testimony of Jesus Christ."Rev. xii. 17.The design of the present discussion is—I. To describe the war between the dragon and the woman withher seed, noting the three distinct persons and modes ofthe attack,and especially marking the second, the desolating flood cast out, asinvolving our own times and our present dangers and duties.II.' To describe the character of the victors, their weapons, andtheir victory.

54 The War with the Dragon.III. To give a summary of the doctrines contained or principlesinvolved, applying these to the present times and to the presentduty ofthe witnesses of Jesus.As a necessary preliminary to an intelligent discussion ofthe firsttopic, it is deemed proper to offer some desultory remarks, in whichwe shall settle the period ofthe prophecy of this chapter.The present age is eventful. The signs of the times are ominous,and the excited cry of the faithful in Zion is issuing from every cornerof the city to the keepers on the walls and to the watchmen thatgo about her streets—" Watchman what ofthe night ? Watchmanwhat of the night ?" From the pulpit, from the ecclesiastical thronesof David's house, aud from the press, the answer should be faithfullyand distinctly returned, that all righthearted men may discernthe signs of the times and " know what Israel ought to do." Faithfulnessin this matter is especially the duty now, seeing there are somany voices crying, lo here! and, lo there ! that were it possible,the very elect would be deceived. The ancient landmarks are sacrilegiouslyremoved, and the' stakes settled by our covenant fathers,weakened, yea, borne away under the profession of reforni, of returningto former -attainments, of building the old waste places, ofgathering the stones out of the rubbish and rebuilding the walls,repairing the temple, setting up the altar, raising up the foundationsof many generations ; while the fabric constructed is theSamaritan, rival temple of Mount Gerizim, from which unnaturallyare hurled against the builders on Zion's walls the curses of Ebal.Nor is this all. Dangers are on every hand. Others are saying " aconfederacy!' The Sanballats and the Gershoms ofthe age are sending,saying, " come, let us meet together in some one of the villagesin the plain of Ono." Come let us cast aside the " injudicious ligatures,"that have so long trammeled our fathers, and retarded thewoman's progress up from the wilderness to the city where shecould even now sit delicately disrobed of her sooty sackcloth, andarrayed in the gaudy attire of the daughter of Babylon % Never,since the rise of the system " of all deceivableness," did the witnessesneed more than now, the spirit of the undaunted builder'sreply, " I am doing a great work, so that I cannot come down : whyshould the work cease, whilst I leave it and come down to you 1"The testimony of the " two witnesses" must be "finished." TheMillenial temple will answer to the minature draft ofthe testimonyof the witnesses in the wilderness. This consideration animatesand prompts to faithfulness, though exposed on that account to therage of the dragon and his angels. The faithfulness of the witnessesis the cause of the attack, and the ground of the prolonged war,which we shall endeavor to describe. The accuracy ofthe descriptiondepends mainly on the settlement of the period of the prophecy.A diversity of opinion is entertained by the most popular commentators: The three'following are entitled to notice; they are theprincipal.1. That which applies the firstsix verses to the struggles of Christianitywith paganism : and the subsequent verses to the church'ssufferings under anti-christian persecutions and corruptions.

The War with the Dragon. 652. That which refers the contents of the whole chapter to thesufferings of the church under Rome pagan, from the commencementof Christianity till its establisment by Constantine and his successors.3. That which confines the whole prophecy to the reign of antichrist—tothe well known and interesting period of 1260 years,the prophecying of the two witnesses, and of the existence ofthe complex system of iniquity, including the beast of the sea, ofseven heads and ten horns, the beast of the earth and the imageofthe former, made at the dictation ofthe latter.The following considerations are submitted as furnishing some ofthe reasons for the rejection of the first and second views, and forfhe adoption of the third :1. This chapter belongs to the seventh seal exclusively, as isagreed by all standard commentators. Bishop Newton, reputed bymany, " the most enlightened expositor of the prophecies of whichour language can boast," concedes that the " great concussidh,"Rev. vi. 12. effected " the subversion of the heathen religion, and theestablishment of the christian; which was begun by Constantine theGreat and completed by his successors." The seals cannot identify—where one ends the succeeding begins, and therefore this chaptermust belong to the seal, whose opening brings to our view eventssubsequent to the establishment of Christianity.2. The system which applies the firstpart of the chapter to Romepagan, and the latter to Rome papal, overlooks a period of morethan two hundred and fifty years—the whole time from the establishmentof Christianity, till the rise of anti-christ. This omission isinadmissable in a system'of consistent interpretation. It representsthe dragon's standing before the woman to destroy her child of manlybirth as soon as he was born—the child's being caught up to thethrone of God—and the woman's flightinto the wilderness, as embracinga period of time so extended, as evidently to violate thesynchronism of the events. Did the woman after the birth of herchild, and his ascent to heaven, remain before the faceof the dragonnear three hundred years, before she took flightinto the wilderness 1The hypothesis that requires it must be rejected. Again, the designof the representation of the dragon thus standing before theexciting objects of his rapacity, and the ascent and flight,is to showthe utter disappointment of the Old Serpent, in snatching from himhis prey at the moment when he anticipated its seizure. The periodwas a juncture. On the issue of its events in relation to thebelligerants, was hung the success of the one, and the defeat oftheother. No time was to be lost. The woman's set time of residencein the wilderness, was definite—the heavenly residence of her seedwas equally extended, and the time of his birth, his ascent and thewoman's flight must synchronize with each other, and each with thecommencement of the 1260 years of the dragon's being embodied inthe beast of seven heads and ten horns, and exhibited in the ecclesiasticalheavens,—-the period of this prophecy.3. The " short time " of the twelfth verse, during which Satanwas permitted to war against the remnant of the woman's seed,

56 The War with the Dragon.terminates with the introduction of the Millenium : then he will bebound '' a thousand years,"—till then is his time—and not till then willthe "short time" expire. According to the view opposed, 280 yearsafter the ascension of Christ, the edict of Constantine was passed,establishing Christianity, and casting Satan down to the earth, from -the "imperial heaven of the Empire." From that period, viz:A. D. 313 Satan is represented as roaming in great wrath upon thesymbolical earth, till about A. D. 1S66, knowing his time is short.Now the " short time" is about 1553 years. But a period of 1553years out of 1833, cannot be reckoned a "short time" Such, therefore,cannot be the period contemplated. From the time that thespirit of persecution ceased to rage, through the prevalence of thespirit of the reformation, till the Millenium, would present a periodnot unlike the "short time."4. It is assumed that "the seven crowns on the dragon's heads,and not the ten crowns on his horns shewed, that the whole powerwas yet vested in the Emperors and Senators at Rome ; and not,as afterwards, in the Monarchs of the Kingdoms. This circumstance,which many have not observed, precisely fixes the date ofthe prophecy, and undeniably proves, that it related to the PaganEmperors, and not to the anti-christian power afterwards mentioned."T.his assumption proves too much, and consequently provesnothing in defence of the system for which it is made. It proves—if any thing—First, that the preceding five heads were then crowned,as well as the existing head, or form of government—namely :Emperors, which was the sixth. It proves—Second, that the seventhhead, then to arise, and the last before the great dismembermentof the Empire, was then crowned—reigning—in actualexistence! The truth is, the allusion to the heads, horns and crowns,is not to prove the Empire either Pagan or Papal—nor to point toany definite period of the reign of the fourth great beast, but ismerely for the sake of identity. The Roman civil government wasalways under all its heads, horns and crowns, a beast of namelessenormity, in which Satan was embodied, and which received his"power', throne and great authority" from the dragon.5. I am inclined to adopt the third system, because the heavenin which the signs were exhibited, and where the war commenced,was the ecclesiastical, not "the civil heaven of the Empire." Thewoman never was seen in—never identified with Rome Pagan.—The beast of seven heads and ten horns never identified with theheaven ecclesiastical, or church nominal, till after the Empire becamenominally christian.6. The dragon never was cast out of the civil heaven of the RomanEmpire; nor will he be till the time of the sounding of theseventh trumpet. The Roman civil government was always fromits rise, a beast—Daniel's and John's fourth, great and terrible, devouringand diabolical beast—still receiving, till now his power, &c.from the devil. Rev. xiii. 2. In no sense consistent with the schemeof the prophecy of this book, and particularly of this chapter, canit be assumed that Satan, at any time was not embodied in the beastof seven heads and ten horns, or the Civil Empire. But there is a

The War with the Dragon. 57sense in which we can assume, that Satan, as a bloody persecutingfoe, was found to employ, no longer, the ecclesiastical heaven asthe theatre of war, and to change the mode of his operations—layaside his bloody engines of torture, and descend to the civil arena,the symbolical earth, and operate through the populace in battlingagainst the interests of true religion, and resort to popular excitementsand revolutions to effect his schemes of hostility against thewoman and the remnant of her seed.A cursory view of the contents of the chapter will furnish fartherevidence of the necessity of confining the application to the periodof the reign of the man of sin. According to this system, a consistentexposition ofthe whole can be given: the heaven in which thesigns appeared, is Ihenominal church of the Empire, as establishedby the Roman civil power under Constantine, and which afterwardsidentified with the ten horned beast, as a beast of burden with itsrider—it carried the woman of scarlet color. She is here calledheaven, because, heaven is the place where signs are usually seen."Be not dismayed at the signs of heaven ; for the heathen are dismayedat them." Jer. x. 2. " And fearful sightsand great signs shallthere be from heaven." Luke xxi. 11.The woman-is the true church, during this prophetic period travellingin her ministry for the increase of her members. The manchildis the mystic seed, promised early in the covenant, and thespecial object of the dragon's enmity. "And I will put enmity betweenthee and the woman and between thy seed and her seed."Gen. iii. 15. No sooner is the true witnessing mystic seed broughtforth, than he is recognised by the dragon as the warrior destinedto give battle against the complex system of iniquity during thewhole period, and that arch old Serpent, through the civil power,the beast of seven beads and ten horns, is in a position ready to destroy—notthe woman herself, the true church, but rather her seed,who by their faithfulness in tormenting the supporters ofthe systemof beastly rule, subject themselves to the persecutions of the tenhorns. In this expositition we have evidently a three-fold representationof the church. 1. The heaven, the nominal visible churchof the Empire after she becameanti-christian. 2. The woman, thetrue church. 3. The man-child, the church's seed, Christ the Headand they that are with him in this war, called, chosen, and faithful—bearing his image—united to him as one, and having the samename. Jer. xxiii. 6. Jer. xxxiii. 16. "The Lord our righteousness"—heirs of the same promises—sharing the same destinies—thethrone of their Father, their throne. Rev. iii. 21. They are caughtup from and kept above the corruptions of the apostacy, and.identifywith the remnant of the seed, who keep the commandments ofGod and have the testimony of Jesus Christ, on whom the dragonturns at the close of the war. The child " was to rule all nations."They now refuse to submit to his authority. He has not yet erectedhis millenial throne, nor actually given to his saints " the kingdom,and dominion and the greatness of the kingdom." Dan. vii.27. In the meantime the mystic seed, now brought forth, is"caught up," as the Head at his ascension, to sit on his Father'sH

58 The War with the Dragon.right hand till his enemies be made his footstool, to the throne ofGod—not to the throne of the dragon, given to the beast, the civilEmpire of the Caesars, in which Satan was embodied. Rev. xii. 9.Rev.xiii. 2.—"Caughtup" in the providence and by the grace ofGod above the sinful, worldly, civil honors of the man of sin—"caught up" to the elevated position of maintaining in professionand life the crown rightsof Messiah, and of rejecting the mark ofthe beast, with all his secular emoluments, and of refusing to dangleat the tail of the dragon with the degraded fallen stars. Thus, duringthe period of the apostacy, the faithful seed of the woman, dissentfrom the prevailing establishments—wear the sackcloth—mournover the dishonor done to the Lamb, and wait in anticipation oftheperiod when they shall actually rule the nations according to promise.Ps. ii. 9. Dan. vii. 27. Rev. ii. 26-7.The casting out of the dragon from the ecclesiastical heaven,marks a distinguished and important era in the history of the belligerantsof this chapter. The reformation period cannot be forgottenby the historian, nor overlooked by the faithful expounder ofthe prophetic page. Its light dispelled the lowering blackness ofthe " dark ages" that for 900 hundred years hung, like the shade ofdeath, over all Christendom. Its life reviving spirit awakened, asfrom midnight slumbers, the nations of Europe, and rolled off fromthe true church, the crushing incubus—the leaden superstitions ofthe "motjier of harlots and abominations of the earth." Its genius,caught from the " -perfect law of liberty," now unlocked, unsealed,nerved the vassal slave to stand erect and declare that, man is free.Its gladening sound was heard with rapture—it touched the chordsof the heart, and true as the mountain echo, sent back from heaven—"a loud voice saying, now is come salvation and strength, and theKingdom of our God, and the power of his Christ: for the accuserof our brethren is cast down, which accused them before our Godday and night."Though the blessings of the reformation demand the deepestgratitude of the nations, and have a place in the warmest affectionsof the friends of truth, liberty and right, yet, let it be rememberedtoo, that they were not designed to advance the church fully forward tohei' Millenial encampment. She is still in the wilderness—her faithfulseed still wear the sackcloth, and for a little she must suspendher harp upon the willow, and withhold the victor's song till thedragon is not only cast from the heaven to the earth, but, until he ischained by Michael the Angel down to the bottomless pit. The rejoicingof the tenth verse by the church on account of the reformation,seems to have transcended its due bounds. It seems to anticipatetoo much of the holy joy of the Millenial morning. Rev. xi.15-17. The kingdoms of this world had not become the kingdomsof our Lord and of his Christ—as by anticipation, is announced bythe trumpet of the seventh angel. Hence the propriety of presentinga check to the ardor of the friends of the reformation. Theyare again informed, Rev. xii. 14. that with all its attainments, thewoman is yet in the wilderness—the kingdoms of this world yetunder the influence of Satan, hostile to Messiah, receiving „their

The Good Thing Promised to Israel and Judah. 59power from the dragon, and though they do not persecute the saints,they cannot be approved as the kingdoms of our Lord. The warstill rages—the testimony ofthe witnesses is not finished—one itemremains to be sealed by their blood, Messiah's headship over the nations ; and the anxious onlooker must wait yet a little, before he canrecord and bear the tidings to the gates of the city—" The victoryis won." J. B. J.(To be continued.)THE GOOD THING PROMISED TO ISRAEL AND JUDAH.*Jeremiah xxxiii. 14. Behold, the days come saith the Lord, that I will perfgood thing which I have promised unto the house of Israel and to the house of Judah.I intend to show, 1st. Who were meant by the house of Israeland the house of Judah. 2d. What is that good thing promised tothem.On topic 1st I shall not stay to prove that these terms desio-natethe whole church of God, as this is acknowledged by all who believeDivine revelation ; Heb. viii. 8. but shall consider whether we areto understand Israel and Judah literally as well as metaphorically.It is a common opinion that the house of Israel, or the ten tribes,are mingled with the heathen and lost. Scripture seems to teachthe contrary.1. God had always a church among the ten tribes. Witness, thehundred prophets whom Obadiah hid in the cave from the persecutionof Ahab—the seven thousand in Israel who had not bowed theknee to Baal—'he schools of the prophets under Elijah and Elishaand the numbers that attended the passover in the days of Hezekiah,immediately before their captivity.2. It was promised, that the house of Israel and the house of Judahshould'become one and be no more two. Is. xi.13. Jer.iii. IS. Hos. i.11. In accordance with these promises we find them all called by thecommon name of Jews ever after their return from the captivity.' It never was threatened to the ten tribes that they should be utterlycast off.3. The king of Assyria placed the ten tribes in "Halah and inHabor by the river of Gozan, and in the cities of the Medes."2 Kings xvii. 6. This was in the North of Persia, South West of theCaspian sea.The Assyrian empire was afterward conquered by the Chaldeans,and consequently the Jews and the ten tribes were transported tothe same country. There is little doubt that many/both of the Jewsand of the ten tribes, continued their idolatry and became identifiedwith the heathen. But that this was not the case with the majorityof the ten tribes appears from the following considerations. 1st. Inthe *E.\ days tracts of from Ahasuerus a sermon the preached Jews by Rev. were W. scattered Sloane, at over Eden, the 111., hundred Oct. 9th, 1843.

60 The Good Thing Promised to Israel and Judah.and twenty-seven provinces of the Medo-Persian empire. Now itcan hardly be supposed that the small number of Jews who werecarried captive by Nebuchadnezzer, (about 25,000, compare 2Kings xxiv. with Jer. Hi.) could have increased to such a multitude iuso short a time. We can hardly account for the multitude ofthe Jewson any other supposition than that Israel and Judah, finding themselvesplaced in the same region, and involved in the same commoncalamity, laid aside their mutual animosity and became one people.2d. Although the greater number of those that returned from theBabylonish captivity were of the tribes that adhered to the houseof David yet not exclusively, for both Ezra and Nehemiah tell usthat the whole congregation was 42,360, and yet Ezra's particularsums when added together amount only to 29,SIS, and Nehemiah'sto 31,031, The remainder of the sum total must have been of theten tribes.It is evident too that more of the ten tribes returned afterwards,for it is said in 1 Chron. ix. 3. "And in Jerusalem dwelt ofthechildren of Benjamin, and of the children of Ephraim and Manassah."By comparing 1 Chron.ix. 10-13. with Neh. xvi. 10-14, wefind that this dwelling at Jerusalem does not refer to their locationat the firstreturn from the captivity, but after they had built the wallsof Jerusalem. In Neh. xii. 47, it is said, "And all Israel in thedays of Zerubbabel and in the days of Nehemiah gave the portionsof the singers and the porters, every day his portion." In Matthewiv. 13 we read that Capernaum was " in the borders of Zabulon andNepthalim." But this language would be absurd if those two tribeshad been lost and their inheritance possessed by the tribe of Judah.In Luke ii. 36, we read of "Anna a prophetess, the daughter ofPhanuel, of the tribe of Aser." In Acts ii. 5, we read that therewere dwelling at Jerusalem, Jews, devout men out of every nationunder heaven. Parlhians, Medes, &c. &c. from the very countrieswhere the king of Assyria placed the ten tribes. But as Israeland Judah were to become one people they are all called by thecommon name of Jews; probably to shew that they all acknowledgedthe right of Government to be iu the tribe of Judah. In Ezravi. 17, we are told that they offered "a sin offering for all Israel, twelvehe-goats, accordingto the number of the tribes of Israel." This wouldseemto intimate that Ezra and the other great men who were hisco-adjutors had no idea of ten tribes being lost.Josephus in his Antiquities, Book 11th, Chap. v. Sec. 2d, tells usthat when Ezra received the commission from Artaxerxes, of whichwe have the contents in Ezra vii., "he sent a copy of it to all thoseof his own nation that were in Media"—many of them came toBabylon as desirous of going down to Jerusalem, but then the entirebody of the people of Israel remained in that country, whereforethere are but two tribes in Asia and Europe subject to the Romans,while the ten tribes are beyond Euphrates till now, and arean immense multidude, not to be estimated by numbers."*•Thispassage of Josephus (it is evident from the forecited scriptures) is nrate ; butit shews that in his day, the Jews had no such opinion as that the ten tribeswere lost.

The Good Thing Promised to Israel and Judah. 61Taking this account of Josephus in connection with the forecitedscriptures the conclusion is, that many of the ten tribes returned toJudea both in the reign of Cyrus and afterward ; but the great bodyof them remained where the king of Assyria had settled them.—This is in perfect accordance with the account given by the inspiredwriters who wrote after the captivity, who tell us, " So was Israelcarried away out of their own land unto this day." 2. Kings xvii.23. and 1. Chron. v. 26. But what we have in scripture and Josephustoo is utterly inconsistent with the notion that a majority of the tentribes were amalgamated with the heathen, left in Media and arenow unknown.3. That the notion of the ten tribes being lost is erroneous, is furtherproved from the New Testament. James directs his epistle" To the twelve tribes which are scattered abroad, greeting." Jas.i. 1. In Rev. vii. and xxi. 12, we find the tribes of Israel still twelve.But more particularly; Paul in his defence before Agrippa says," And now I stand and am judged for the hope ofthe promise madeof God unto our fathers : unto which promise our twelve tribes, instantlyserving God day and night, hope to come." Acts xxvi. 6-7.Supposing Josephus' account to be true, Paul states a very importantfact; but supposing the ten tribes to have sunk into heathenismand been lost, Paul would have stated what was not fact, andwhat Agrippa must have known to be false. We must thereforeconclude, that when Paul made the defence, not only the tribes ofJudah and Benjamin, but also the other ten tribes, possessed andbelieved the Old Testament scriptures.The conclusion then to which we are brought is, that the promisein the text is to all the twelve tribes of Israel: to the house of Israeland the house of Judah literally, as well as metaphorically.The second thing proposed was to inquire—What is the goodthing promised in the text.1. The great promise to the Fathers was the coming of the Messiah.That promise has long ago been fulfilled.2. It was promised to Israel that he. should be restored to his ownland. Jer. xv. 19. The inquiry then is, Has that promise as far asit is literal been accomplished ] I think scripture obliges us to answerin the negative, for the following reasons, viz :, 1. The covenant which God made with Abraham, in which hepromised the land of Canaan to him and his posterity, is called aneverlasting covenant, and it secured that land to him and his seed foran everlasting possession. Gen. xiii. 16. " For all the land which thouseest, to thee will I give it, and to thy seed forever, xvii. 8. And Iwill give unto thee and to thy seed after thee, all the land of Canaanfor an everlasting possession." This covenant was confirmedto Isaac with an oath. Ps. cv. 9. Gen. xxvi. 3. God says to Isaac," Unto thee and unto thy seed I will give all these countries, and Iwill perform the oath which I sware unto Abraham thy father."—This was confirmed to Jacob for a law and to Israel for an everlastingcovenant. Ps. cv. 10. Of this we have an account, Gen. xxviii.13-15. and the Psalmist particularly refers it to the promise of theland of Canaan.

62 The Good Thing Promised to Israel and Judah."toTo this it will be replied, that forever, everlasting and similar expressionsfrequently mean no more than till the end of the Jewishdispensation. This is admitted ; but in order to prove that thephrase should be so limited, we must make it appear that to understandit of eternity, or the end of the world, would be inconsistentwith other passages of Divine revelation, or some acknowledgedfact. But there is no part of scripture, nor any known fact, thatwould be inconsistent with understanding the " forever" in theAbrahamic covenant to mean till the end of the world : aud " Itdoes not become us to limit where the Spirit of God does not limit."2. In Deut. xxx. 1-10, it is promised to Israel that when all thecurses of the law have come upon them, if they will call them tomind and return to the Lord with all their heart he will bring theminto the land which their fathers possessed, and they shall possess it.Now the curses which are denounced in the 28th chapter never allcameon Israel till the destruction of Jerusalem by the Romans. Itwas not till then that they were sold to their enemies for bondmenand bond women, and none to buy them. The promise, therefore,respects them in their present dispersion, and yet remains to be accomplished.3. The Jews are still God's covenant people, Rom. xi. 25 29.—All the judgments which have been inflicted upon them are particularlyspecified in the covenant made with their fathers, and God isjust now dealing with them as a covenant God, as really as ever hedealt with their fathers in that capacity. See the last cited scripture.4. The Jews shall be brought into the Church as a nation. Inproof of this we might cite the whole 37th chapter of Ezekiel. InJer. I. 4, 5, we have this promise : " The children of Israel shallcome, they and the children of Judah together, saying, come andlet us join ourselves to the Lord in a perpetual covenant that shallnot be forgotten." The Apostle tells us, Rom. xi. 26, " And so allIsrael shall be saved." Now all Israel is the nation of Israel. Itneed not be pretended that Israel here means the spiritual Israel;such an interpretation would divest the Apostle's language of meaning,for the spiritual Isra.el was always saved. But farther, theApostle is not treating of the spirituaL'Israel, he is treating of thatIsrael who are broken off from their own olive tree—to whom blindnessin part hath happened—who are enemies for the Gospel's sake;but beloved for the fathers' sakes.5. It would be inconsistent with the perfections of JehOvah tosuppose that he would not be as*faithful in fulfilling his promises asin executing his threatenings. Now, every judgment which Godthreatened to the Jews on account of sin, has been executed to thevery letter. His faithfulness then requires that his promises shouldhave an equally literal accomplishment. Hear his own language,Zech. viii. 13, " And it shall come to pass, that as ye were a curseamong the heathen, O house of Judah, and house of Israel: so willI save you, and ye shall be a blessing: fear not, let your handsbe strong. For thus saith the Lord of hosts ; as I thought to punishyou, when your fathers provoked me to wrath, saith the Lord ofhosts, and I repented not: so again have I thought in these days todo well unto Jerusalem and to the house of Judah : fear ye not."

The Good Thing Promised to Israel and Judah. 63Having established the position that the Jews shall be restored totheir own land, it remains to notice the views of a writer in theReformed Presbyterian, who holds the contrary opinion.The fundamental error of that writer seems to be; that when theJews, as a nation, were unchurched, they ceased lo be God's covenantpeople. But although the Gentiles were brought into thecovenant at the firstpreaching of the gospel, and consequently instatedinto all the spiritual blessings of the covenant, yet in all thepromises and all the threatenings which are addressed to Israel, weare taught that from the days of Abraham they have been, and theyfbr ever will be, God's covenant people. This is the view whichPaul gives us ofthe subject. Rom. xi. 27. " For this is my Covenantunto them when I shall take away their sins."Another mistake into which this writer has fallen, is, that he doesnot distinguish between spiritual and temporal blessings. It is certainlya gratuitous assumption that because the Gentiles are entitledto all the spiritual blessings of the covenant, therefore they are entitledto the temporal favors promised to the Jews. By no subtiltyof criticism nor perversion of language can it ever be made appearthat the land of Canaan was promised to the Gentiles; still less canit be supported by any legitimate inference from scripture.To allege that the Gentiles are entitled to all the privileges oftheAbrahamic covenant, is to "beg the question. This writer asks,what then is to become ofthe land of Canaan 1 An unanswerablequestion on his principle. Instead of answering this question frommy own fancy, I will answer it from the word of God : " It shallreturn and be eaten as a teil-tree and as an oak whose substance isin them when they cast their leaves ; so the holy seed shall be thesubstance thereof." Is. vi. 13. " Thus saith the Lord God, in the daythat I shall have cleansed you from all your iniquities, 1 will alsocause you to dwell in the cities, and the wastes shall be builded.—And the desolate land "shall be tilled, whereas it lay desolate in thesight of all that passed by." Ezek. xxxvi. 33-34.To the remarks of this writer respecting the abrogation of circumcision,the distinctions of meats, &c. I merely remark, theyprove nothing, and are lighter than a feather when laid in the scaleagainst express scripture promise. It is true that Paul counted hisprivileges, as a Jew, but dung, that he might win Christ. Everychristian counts temporal privileges but dung in comparison ofChrist; yet these things are of some value in their own place. Andsuch was Paul's regard for his countrymen that he declares he hadgreat heaviness and continual sorrow of heart on their account. Rom.ix. 2. He wished to provoke to emulation his brethren, his kinsmenaccording to the flesh and save some of them. Rom. xi. 14.Two questions are proposed by the writer in the Reformed Presbyterian: Why are the Jews preserved through so long a perioddistinct from the nations 1 The scripture informs us, it is in orderthat they may be restored to their own land ; and we are asssuredthat other nations will assist them to return. '; Surely the isles shallwait for me and the ships of Tarshish first,to bring thy sons fromfar." Is. Ix. 9. That this promise especially respects the Jewish

64 Retrospect of the Catastrophechurch is evident from 11th verse : " That men may bring unto theethe forces of the Gentiles." He asks further, What valuable end canbe proposed by their assembling, restoration and settlement in theland of Canaan, that will not be more than answered by their influence,diffused and extended throughout all lands 1 The restorationof Israel to his own land will show that God is faithful in performinghis promise ; and God's receiving his ancient covenant peopleagain into his favor, as a nation, will be such a display of his power,mercy and faithfulness as will silence all the cavils of infidels andcause iniquity to stop her mouth. The Apostle tells us that the receivingof them again shall be life from the dead—plainly intimatingthat their conversion will be an extraordinary event; but whatwould there be extraordinary in the conversion ofthe Jews, if theywere to remain scattered as they are, and to come into the church asindividuals 1 Certainly in that case their conversion would be nomore remarkable than that of other unregenerate men.On the whole, I dislike that writer's views, because they clip thepromises. They are calculated to shake our faith in Diviue revelationand make us believe that a great deal of it has no meaning. Icannot see that his views are at all calculated to glorify God, or edifyhis church. We should judge Him faithful who has promised, buthis interpretation of the promises is not calculated to produce thateffect.The restoration of the Jews to their own land would be so farfrom preventing their influence from being diffused and extended,that on the contrary, such a wonder being wrought on their behalfwould be calculated to increase their influence, far beyond what itcould ever be if they were to come into the church as individuals ;and Jerusalem would be as convenient a centre for missionary enterpriseas it was in the days ofthe Apostles. The Gentiles couldreceive no injury by the return ofthe Jews to their own land. Letus hope then that the days come when the Lord will perforrfi thatgood thing which he has promised to the house of Israel and thehouse of Judah.RETROSPECT OF THE CATASTROPHE ON BOARD THE STEAMSHIP PRINCETON.(Continued from p. 45.)In our last number, we narrated the prominent circumstances attendingthe event set forth in the heading of this article, and consideredit in the light of a'.calamity furnishing solemn warnino- to all,especially to those holding conspicuous stations in society.But worthy of consideration as this providence is, when viewedin the light of a calamity, there is another light in which it ought tobe most seriously considered. Is it not, it may be fairly asked, ajudgment as well as a calamity ? Not only a great evil which the

On Board the Steam-Ship Princeton. 65people of this land are called upon to improve by learning the imperativenecessity of preparation for death and judgment and eternity; but a national judgment because of national sins. As in the formerview of it, there are suggested personal repentance and reformation; so, in this view of it, there is suggested the duty of national reformation,iThe nation has been smitten on its head ; two members of theexecutive goverrfment are among the victims. Thus does the Lord'svoice speak, not only lo the government but to the nation. Forthough this event may indeed be a loss to the government, and a stillgreater loss to the several families which have been thus bereaved ofdear relatives, the voice is emphatically addressed to the nation.—Whatever may be the character of the present administration of theFederal Government, it would be the height of intolerance and politicalbigotry, to consider this as an evil brought upon them, becauseof either their personal or official aberrations. And we think itwould be a still incomparably greater breach of charity to insinuate,that it is because of the peculiarly great sins of those who havebeen so suddenly removed. " Those eighteen upon whom thetower of Siloam fell, and slew them, think ye that they were sinnersabove all men that dwelt in Jerusalem? I tell you nay: butexcept ye repent, ye shall all likewise perish." Death is the commonlot of men.—" It is appointed unto man once to die, and afterdeath the judgment." The time, and the manner in which it comesto every one isa matter of Divine sovereignty. The extraordinarycircumstances in which death sometimes takes place, as in the presentinstance, should be considered rather as a judgment or note ofwarning to the living than a punishment upon the deceased. This,is the general principle by which such providences should be interpreted: and strong indeed must the reasons be, before we are atliberty lo depart from it. The event speaks not, as we understandit, of what was their character; but it speaks of the nation's sin,and what is now the nation's duty. In this view it should not belightly passed over, nor soon forgotten,—The living should lay it toheart,—It demands national reformation.The United States are chargeable with many grievous sins. Asa nation they have no God. The bond which binds these Statestogether as a national society, makes no mention of a Supreme Being—Doesnot acknowledge the sacred Scriptures as the rule of anation's duty—Nor, recognise the authority of the Lord JesusChrist, as the " Governor among the nations." These are greatmoral defects in a Constitution of civil government, which makethe words of God truly applicable to it, " Ye have set up Kingsbut not by me, Princes and I knew it not." The Constitution isformed without God,—without Christ,—and without the Bible !—It is obnoxious to the charges also, of countenancing slavery, and ofputting idolatry and every species of superstition on the same footingWith the true religion.The practical working of the system exemplifies these constitutionalevils. For it may not be supposed, that where God, and theMessiah, and the Scriptures of truth, are excluded from a Consti-I

66 Retrospect ofthe Catastrophetution of Government, its Administration would long be characterizedby wisdom and virtue. A virtuous administration, mayfor a lime, act as a conservative, to a very corrupt constitution, andgive it the appearance of moral life and vigor : but unless reformedit must necessarily corrupt the administration. Hence the prevalentungodliness among statesmen and politicians. It cannot beotherwise than that they should as public men come down to thelevel of the system with which they are so intimately associated.—A Constitution that knows no God, and recognises no Messiah, andthat spurns from it the sacred scriptures as the supreme rule of nationalobligation cannot long be administered by virtuous men. Such areeither repelled from it, to seek a more congenial atmosphere in theprivate business of life; or they are corrupted by it. Hence, infidelity,(or a mere nominal religion) and the long train of vice andprofligacy in which public men often riot: and, from the high placesof power and influence they flow downward to corrupt the mass ofthe people. The federal city is grievously belied, if it is not, du*ring the sessions of Congress, as notorious for wickedness, as it iseminent for political importance. From the capitol ofthe Empire,the leprous taint, and foul corruption are spread throughout the land.There is great forgetfulness of God ; this is illustrated by the arrogantfolly of trusting to an arm of flesh, which so much prevails.The tenor of public feeling, seems to indicate that national prosperityand success, are to be won, and maintained, only by humanpower and wisdom. The controlling providence of God is asmuch overlooked, as his authority has been set aside.— That "hedoeth according to his will in the armies of heaven and among theinhabitants of the earth," is an element that is scarely ever thoughtof, in the calculation of contingencies. The Lord of Hosts is thusgreatly dishonored. And will he not avenge himself on such a peopleas this t Forgetfulness of God, and trusting to an arm of flesh,are depicted very strongly in a fact ostentatiously brought out onlya few days before the catastrophe happened, that has called forththese remarks. The commander of the Princeton laid before Congressa detailed report of his vessel and her capabilities as a warship. According to this, her extraordinary qualities, and the unequaledpower of her guns were to be the means of forming a newera.—War, and peace were to be at her disposal. One of theseinstruments of death which she carried was impiously, named, "thePeace Maker." The boastful description was joyously respondedto by members of Congress, and spread throughout the land withthe speed ofthe mail, accompanied by the acclamation of newspapereditorials. Hints were thrown out, and these not very obscure, thata war on account of the territory of Oregon, might soon be successfullyterminated by such a power as "the Peace Maker." And,in the same spirit, " The Oregon, the Peace Maker and CaptainStockton," was given by the President during the course of thebanquet, as a toast, and exultingly received by the party. Wereferto these things as indicants of national feelings,—feelings, which aremuch at variance with that humble reliance on the power of AlmightyGod, which ought to be the stay of a nation's hope at all

On Board the Steam-jShip Princeton. 67times, whether of war or peace ! We refer to them also becauseof their relation to the Princeton; for whatever maybe the nauticalproperties of this vessel, the things referred to, show that shewas the subject of a sinful glorying,—that in the event of war, shewould be more the ground of anticipated success, than the favourof the God of battles! May there not be a connection betweensuch sinful reliance on the creature to the exclusion of God himself,and the distressing providence that happened on board the Princeton? If men,—if nations, will make idols of the creature; theiridols will become a snare and a ruin to them. God will not sufferhis glory to be given to any other, without evident tokens of his anger.Akin to the same spirit, is another sentiment that was drunk, onlythe instant preceding the catastrophe,—"The American flag,the onlything American that will bear stripes." Far from us, is the thoughtof reprehending a becoming gratulation of our country's flag.—There is much connected with the American flag, to excite mostgratifying emotions in the patriot's bosom, without conflicting withsober, christian feelings. But, we do say, that in the connection inwhich it stands, the sentiment was evidently given in the spirit ofboastful glorying in the creature. Yet, there is another view inwhich the sentiment appears exceedingly reprehensible.—" Theonly thing American that will bear stripes." There is a hollowness,and heartlessness in this, enough to make every honorable mind recoil—itis hypocrisy disrobed of her mantle of disguise ! We blamenot the inconsiderate girl who, it is said, gave the toast; for assuredlya woman's unsophisticated feelings did not suggest the idea :But, we do blame those who considerately inculcate it and thosetoo, who received it, as it is said " with thundering applause." " Theonly thing American that will bear stripes," forsooth, when thereare nearly three millions of American things, liable to be whipt everyday,—and every day sees thousands of them, actually quailingunder the bloody lash,—and some too, striped to death ! Yes Americanthings ! For the law does not recognise them as men; thoughthey are native-born Americans. It may be well for the nation, loreflect how much the sin of slavery may be connected with the judgmentswhich God has sent upon us as a people; and, with thislast in particular.—And, remember that " God executeth judgmentfor the oppressed."We have been endeavoring to show by these remarks that constitutionalevils produce national corruptions; and, ihat these bringdown upon a sinning nation the chastisements, if not the judgment ofGod. This principle we have applied as an interpreter of theprovidence of which we are taking a retrospect. The leaven ofcorruption, comes by and by to leaven the whole lump; and thenfollow providential chastisements, as the sure-earned reward of sin.The correctness of this view is exemplified among us, as a people—andexemplified in such a way, as to show that while it is the"natural result of our unholy civil Constitution, it is also in part thejudgment of God, visiting a nation's sin, by a nation's punishment.Take an illustration of this, and it is one that has been urgently forcedupon our consideration during the last ten years. We give no na-

68 Ecclesiastical Proceedings.tional allegiance to the God of heaven.—We do not acknowledgethe Messiah, into whose hands the government .of the universe hasbeen committed. But we have been saying by our practice, " let usasunder break their bands and cast their cords from us." Now,will God suffer this to pass with impunity 1 His command to nationsand their rulers is " kiss ye the Son." And if the precept isnot obeyed, his wrath is kindled against them. We are blind indeed,if we do not observe in the " wrath " which God haslnflicted,national sin very legibly written during the last ten years. Thehistory of this period, is distinguished by a remarkable disregard tolaw and constituted authority. In many parts of the Union the administrationof justice is frequently taken out of the hands of magistratesby mobs and unauthorized and illegal combinations of citizens.Mob-law is in the ascendant and finds its advocates amongthat class of men whose corrupt aims are furthered by civil turmoiland confusion. And is not this characteristic of the times, a clearindication that there is something radically wrong. The people havebeen left to despise the law and its administration, and set them atnought. And wherefore 1 Just because the nation and its rulers,have practically declined the authority, and refused allegiance tothe God of heaven. This is in harmony with Divine truth.—" Forthem that honor me I will honor, and they that despise me shall belightly esteemed."That God has a controversy with us, as a nation, appears furtherby the commercial distress which has been pressing upon this countryfor the last seven years. It is not merely the distress, nor thelength of its continuance, that gives it the character of a judgment;but, it is the fact that there are no adequate, subordinate causes, thatcan be assigned for the existence and the continuance of the evil,that marks it decisively as a judgment of God upon a guilty andsinning land. Political parties criminate one another; but, neitherone, nor other, charge the evil to its proper cause : namely, the nation'ssin: In the same light do we consider the heart-rending sceneon board of the Princeton. It is only one of the ways by whichGod carries on his controversy against us, and because of which weought to be humbled in his presence, lest it be said of us, " yet haveye not returned unto me saith the Lord." If God has spoken tous in his providence by painful dispensations, and we have not regardedhim, he may yet speak to us by judgments more terriblewhen he "cometh out of his place to punish the inhabitants of theearth for their iniquity."ECCLESIASTICAL PROCEEDINGS.The New York Presbytery met in the city of New York on the9th ult. Ministers present—James Chrystie, Charles B. McKee,David Scott, James M. Willson and Andrew Stevenson. RulingElders—William Brown, Philadelphia 2d, James Ramsey, New

Missionary Intelligence. 69York 1st, William Boyd, New York 2d, David T. Cavan, Newburgh,John Beattie, Coldenham, George Spence, Kortright, and MathewMackie, Philadelphia 1st. Rev. J. M. Wilson, was appointed Moderator,and Rev. James Chrystie, Clerk.Several papers were laid on the table of Presbytery,—of whichNo. 1 was a call made by the 2d Congregation of Philadelphia onthe Rev. S. O. Wylie, which was sustained as a regular gospel call,and ordered to be transmitted to t)ie Pittsburgh Presbytery of whichMr.Wylie is a member. Nos. 6 and 7 were calls made upon Mr.J. W.Shaw, a licentiate under the care of Presbytery, by the Congregationsof Coldenham, and Kortright and Bovina, each of which was'sustained as a regular gospel call; on being offered to Mr. Shaw,that from Coldenham was accepted by him. No. 10 was a call fromRyegate and Barnet on Mr. James M. Beattie, a licentiate underthe care of Presbytery. It was sustained as a regular gospel call,and on being presented was accepted by Mr. Beattie.The next meeting of Presbytery was appointed to beheld at Coldenham,on the last Tuesday of May at 10 o'clock, a. m. At whichmeeting pieces of trial for ordination shall be delivered by Messrs.Shaw and Beattie. The formeralecture from Heb. x. 19-22.—Sermon1 Peter ii. 7—(1st clause.) The latter a lecture from Heb. i.1-3.—Sermon 1 Cor. ii. 2.The last Wednesday of May was appointed for the ordination ofboth candidates, and for the installation of Mr. Shaw into the pastoralcharge of the congregation of Coldenham.- The ordination sermonto be preached by the Rev. David Scott,—The formula ofquestions to be proposed, and the offering of the ordination prayerby Rev. James Chrystie,—The charge to the newly ordained ministersto be given by the Rev. J. M. Willson,—The charge to thecongregation of Coldenham by Rev. A. Stevenson.In Committee of the whole, Presbytery considered for sometime the overture sent down by Synod on the subject of Covenanting—aftersome discussion the Committee rose and reported in part.Immediately after this, Presbytery adjourned to meet according toappointment on the last Tuesday of May at Coldenham.MISSIONARY INTELLIGENCE.The following extracts are from the last report of the ReformedPresbyterian Home and Foreign Missionary Society, in Ireland.—They shew encouraging progress in the domestic stations under thecare of the Synod.Southern Presbytery's Stations.—We have pleasure in reporting,as on former occasions, that the members of the Church in Dublincontinue firmlyattached to the cause of their fathers' testimony, anddiscover steadfastness and zeal in maintaining it. They enjoy muchpeace and harmony in their social intercourse, and their deportmentis becoming their profession. They look forward to the occasional

07 Missionary Intelligence.visits of the ministers and licentiates who are sent to them, as preciouswaterings from the presence of the Lord. The Directorswould freely recommend their destitute condition to the sympathyand prayers of the Church ; and they trust that the Synod will continueto minister to them such supplies of public ordinances as may encouragethem in maintaining the testimony of Jesus, and in trainingtheir children in the nurture and admonition of the Lord.Dromore.—This small vacancy,-owing to the death of members,emif ration, and other circumstances, has been of late somewhat reducedin numbers, and the friends of our cause in that place havebeen not a little discouraged, The Directors rejoice, however, thatthe members of Presbytery have latterly manifested much sympathywith the congregation of Dromore, and have made efforts to extendto them a more frequent supply of public ordinances. Under theirfostering care, they trust the interest in our cause will be revived inDromore, and that a people always distinguished by a cordial attachmentto the standard of truth will be yet refreshed and built up,by enjoying more plentifully the ministrations of the sanctuary.Grange.—At the half yearly meeting of the Board, held in Decemberlast, the congregation of Grange applied for an appropriationout of the funds, to enable them to obtain a stated ministry.—Concerned for their lengthened destitution, and anxiously desirousto promote their welfare, the Directors willingly agreed to allowthem the sum of =£15 for at least one year, in the event of obtaininga fixed pastor. Under this encouragement, the congregation obtainedthe moderation of a call by the Presbytery, and were unanimousin the choice of Mr. James Kennedy, Licentiate. Mr. Kennedy,considering himself called in Divine providence to anotherfield of labor, declined the acceptance ofthe call; and in consequence,the arrangement of the congregation wifji the Board has not takeneffect.Ballyclarc.—This interesting congregation remains still under thecare of the Board of Directors, as the Synod's Committee. Wedesire to feel grateful to the Head of the Church, on account of itscontinued prosperity ; and we are happy to refer to it, as an instanceof the salutary results of the Synod's missionary undertaking. Thefew friends in the neighborhood of Ballyclare who at firstdiscovereda desire after a Covenanted testimony were encouraged bymembers ofthe Board ; and while they laudably exerted themselvesto obtain a house of worship, and to support the ministration ofpublic ordinances, they received aid from the funds, which wasmost useful to them in their weak condition. At all times, theyevinced the disposition to follow the counsels ofthe Directors, whichwere freely tendered to them; and in seasons of difficulty or depression,through the good hand of the Lord upon them, they werepreserved in a good measure of peace and harmony, and the causeof truth among them continued to advance. Since the appointmentof their present pastor,—the Rev. Wm. Russel,—the Directors feelpleasure in reporting that the congregation of Ballyclare has, everysucceeding year, given increased evidences of prosperity. A considerableaddition has been made to its membership by the acces-

Missionary Intelligence.7Tsion of individuals from other sections of the Church ; the house ofworship and the adjoining premises have, by the spirited exertionsof the people, aided by kind Christian friends, been improved, andare rendered now neat, and comfortable; and we have reason tobelieve that the spiritual interests of the congregation have beenpromoted. Mr. Russel is indefatigable in the pastoral visitationand instruction of his people,—the young are objects of his specialcare,—the Sabbath School held in the Meeting-house is numerouslyattended,—and teachers and children appear both to derive fromit much benefit.Northern Presbytery's Stations.—Bushmills, Portglenone, andCloughmills.—The station at Bushmills has enjoyed during the lastseason, w'ith considerable regularity, a supply of public ordinancesonce in the month ; and the small vacancies of Portglenone andCloughmills have likewise obtained a similar administration of themeans of grace, under the dispensation of the Presbytery. Toeach of these stations a small allowance has been made out of thefunds, to enable the people to meet the necessary expenditure.At Portglenone, an increase has been made in the eldership;and the members of the Church residing there have been privilegedwith sealing ordinances, by joining in fellowship with the neighboringcongregation of Drumbolg. The congregation of Cloughmillshas been anxiously seeking the dispensation of the sacrament of theLord's supper among them this season; and it is expected they willenjoy this privilege before the termination of the summer, accordingas it may suit the convenience of the members. The Directorsfeel happy in reccommending all these posts of missionary labor tothe favorable regards of Synod, and to the attention of their successorsin office.Western Presbytery's Stations.—The stations of Omagh and Donegal!.,under the care of the Western Presbytery have been visitedduring the past season by Licentiates or Ministers appointed byPresbytery. The members of the Church in these places felt thesevisits to be refreshing.and strengthening. The attendance of hearersof the word was encouraging, and the interest evinced was suchas to warrant the expectation of an increase to the membership ofthe church, if in these localities, there was enjoyed a more frequentdispensation of pure Gospel ordinances.The station at Rahan, near LetterWenny, hasbeen also visited byministers under the appointment of Presbytery; and the Rev. JohnStott the nearest minister, and with whose congregation some of thepersons, belonging to this station have connected themselves, hasattended to pastoral visitation among them. ,From the peculiar circumstances'of this people, exposed as they are to much obloquy, and reproach for their steadfast adherence to the testimony of ourfathers, we regard them as peculiarly entitled to the sympathy andaid of the church.Newtownhmavady Congregation.—Although not now in thecondition of a missionary station, the Directors notice this congre*gation in their report, inasmuch as during the past year, it receiveda small appropriation out of the missionary funds. This was grant-

72 Notices of Boohs.ed on the representation of the Presbytery, when the congregationwas vacant, and in a depressed condition. It is most gratifying tobe enabled now to record the alteration that has taken place in theirstate and,prospects, by which they have ceased to be a beneficiary ofthe Missionary Board. In the commencement of the present year,and at a time when the friends of the Covenanted'cause connectedwith the congregation were ready to despond about their prospects,a large number of persons, who had formerly been connected withthe Associate Secession body, acceded to the fellowship of thechurch. These amounted to forty families, with two Elders and anumber of other individuals. They sought the communion of theReformed Presbyterian Church, because their former minister, witha nart of his flock, had joined the General Assembly ofthe PresbyterianChurch in this country, and they were received on the groundof their adopting fully our testimony and terms of communion.—Sometime after, the congregation addressed a unanimous call toMr. Kennedy, licentiate, who had labored amoug them for a shorttime with much acceptance. Mr.Kennedy regarded the movementswhich have been mentioned as the voice of the Head of the Church,pointing out tp him a sphere of arduous but important service, andhe therefore readily closed in with the call, and has been ordainedand installed over the united congregation.NOTICES OF BOOKS.Observations Doctrinal and Practical on Saving Faith:—to whicb are added throo discoursesfrom Mark i. 15, by the late Archibald Masou, D. D. o[ Wishawtown,Scotland.An American edition of the above work has been furnished to thepublic through the enterprize of Mr. Philip Mowry of Allegheny.The Essays on Faith form, in our judgment, as clear and comprehensivea discussion and illustration of that important doctrine asare to be met with in the same bounds. The practical applicationmade of the doctrinal observations, the reader will findto be searching,close, instructive, and to the believer, fraught with the comfortof the truth of the Gospel. The discourses appended are on theIntroduction, the Character, and the Signs of the approach of theMillennium, and embody a vast amount of divine truth in a lucidand impressive manner. The work contains 227 pp. ISmo. andcosts only 37 cts.—very cheap. Mr. Mowry solicits orders for thework, addressed to him at Allegheny, Pa.Boa Constrictor, or Fourier Association self-exposed, by Donald C. McLaren.This is an ably written pamphlet, in which the writer clearly andforcibly exposes the principles and tendencies of Fourierism asystem which is making some progress, notwithstanding its infidel,immoral and utterly impractible character.

THEREFORMED PRESBYTERIAN.Vol. VIII. June, 1844. No. IV.FELLOWSHIP MEETINGS.The obligation to attend social meetings for religious purposes isdistinctly recognised in the testimony of the Reformed PresbyterianChurch, as the following quotation shows :—"Christians should frequentlymeet, at stated times, for acts of private social worship, inorder to strengthen each other in piety and zeal, and maintain friendshipupon evangelical principles." But the obligation does notflowfrom any mere appointment of the judicatories of the Church ; butfrom the will of God made known to us in the scriptures. It is noarrangement of mere christian prudence; but a duty authorized byscriptural precept and example. "Not forsaking the assemblingof ourselves together, as the manner of some is ; but exhortingone another." Heb. x. 25. Let the word of Christ dwell in yourichly, teaching and admonishing one another in psalms and hymnsand spiritual songs." Col. iii. 16. The duty thus enjoined is not asolitary but a social one, namely, " exhorting,—admonishing oneanother."But the social duty here commanded cannot be performed in thecongregation met for public worship. Such meetings are appropriatedand set apart for other purposes, namely, the worship of God,and public authoritative teaching, and the administration of the sealsof the Covenant. When the congregation meet for public worshipthere is no opportunity, therefore, for mutual exhortation and admonition,which are the duties commanded in the above cited scriptures.The duty is of such a kind as requires private social meetingsof the brethren in which they may be atteuded to, accordingto the good order of the house of God.The precept is exemplified by the saints as recorded in scripture," Then they that feared the Lord, spake often one to another; andthe Lord hearkened and heard." Mai. iii. 16. Thus in a time ofbacksliding and great corruption, " they that feared the Lord spakeoften one lo another." Although others had done so, they did notforsake the assembling of themselves together, but met in privatesocial meetings that in this way they might exhort and admonishone another.

74 Fellowship Meetings.Again, God promises his blessing to the performance of this duty," For where two or three are gathered together in my name, theream I in the midst of them." Math, xviii. 20. This refers not topublic, but social gathering together, as is plain from the fact, that itmay consist of only two or three persons. This, of course, utterlyprecludes the idea of a public assembly. And yet to such a privatesocial meeting Christ promises his gracious presence :—"there amI in the midst of them." A similar blessing is promised in connectionwith the example of the saints mentioned by the prophetMalachi:—" the Lord hearkened and heard." This implies thatwhen they met together the Lord was graciously presentwith them—that he took delight in, and highly approved of their holy andexemplary practice. The same thing is manifest also from whatfollows—" The Lord hearkened and heard it,and a book of remembrancewas written before him for them that feared the Lord, andthat thought upon his name. And they shall be mine saith the Lordof Hosts, in that day when I makeup jewels, and I will spare themas a man spareth his own son that serveth him."The advantage of fellowship meetings is well illustrated in thehistory of the church. The example related by Malachi shows thehappy results of such meetings. Little doubt can be entertainedthat these were the chief means of preserving alive among the Jewsof that period a suitable sense of religious duty and obligation. Itis the only commendatory thing which the prophet says of them.—The fair inference from this is, that the degeneracy and ungodlinesswhich prevailed had well nigh destroyed the true religion—that itsremaining bulwark was found in the private social meetings ofGod's people. Hence, the especial notice taken ofthe fact of theirspeaking often to one another; and the promise which follows—" and they shall be mine saith the Lord of Hosts, in the day whenI make up my jewels."Private social meetings seem to have been employed in the practiceof the early christians also, forthe purpose of preserving religionamong them at a time when public ordinances in many places mustnecessarily have been very unfrequent. It was a social meeting wepresume of which the apostle Paul speaks, as having met in theneighborhood of the city of Philippi,—" And on the sabbath wewent out of the city by a river's side, where prayer was wont to bemade ; and we sat down and spoke unto the women who resortedthither." Acts xvi. 13. That some of the believers in Philippi werein the regular practice of meeting in this place, is explicitly statedby the historian, for there he says " prayer was wont to be made."And that they met for private social purposes, and not for publicworship, is, though not explicitly stated, sufficiently obvious fromthe whole narrative. There is nothing in the statement given thatwould lead us to understand that the historian spoke of publicworship being the design of meeting in that sequestered place.—The conclusion forced upon us is, that a few christians, and these itwould appear mostly females, met for private social worship, andfellowship in religious conversation. Nay more, it does not appearfrom any thing said, that public worship was the object of their

Fellowship Meetings. 75meeting in the particular instance mentioned, though the apostlePaul was present with them, and took the opportunity of " exhortng" them, in (as we suppose) their social meeting. A few " women"seem to be all that assembled on this occasion ; and Paul meetingWith them "sat down and spake, unto the women who resortedthither."After the reformation from Popery, christians had again recourseto the primitive and scriptural practice of private social meetingsas an important means of grace. They were organized by our reformingand covenanting ancestors as a part of the ordinary andregular means of religiousimprovement. During the reign of Jamesand the firstCharles, when episcopacy was forced upon the Churchof Scotland by a series of the most oppressive and high handedmeasures, presbyterianism and vital religion were preserved verymuch through the influence of fellowship meetings. The piousand faithful presbyterians who would not submit their judgments andtheir consciences to the direction of a profligate and arbitrary government,met in private social meetings when they were deprivedof the faithful administration of gospel ordinances ; their own pastorshaving been banished, silenced or imprisoned. Then, the holyflame of true religion, and love of liberty, were cherished and maintainedby frequent and stated meetings for private social worship.The result was most happy ; many a soul was edified and comfortedin these meeting places of social religion ; and the indomitable spiritof religious liberty which they cherished, burst forth at length inan irrepressible flame in 1638, and consumed episcopacy with itssuperstitions and tyranny, root and branch !In times of great excitement such a powerful means might havebeen abused ; and this we find urged as an objection to private socialmeetings in 1640, and an attempt made to suppress them. That agood thing may be abused is surely no valid objection to its legitimateuse. The obvious duty in such a case is to guide and directit in a rightchannel, and not to destroy it. The subsequent conductof the men who opposed private social meetings, explained themotives under which they acted. The leading opposition came fromMr. Henry Guthrie, whose dishonesty and lack of principle was afterwardsdemonstrated, by abandoning the truth, and throwing himselfinto the arms of the episcopal hierarchy. Some good men, it istrue, were not altogether without fear that such social meetings mightdegenerate into a kind of Congregationalism : but with such men,the object was to keep them in the exercise of their own appropriatefunction and design,—it was not to destroy, but preserve them, byusing them according to their scriptural design. That it was notcompetent for the brethren met in private social meetings to performacts of government or discipline ; but, that their sole business inthese, was social worship, and a mutual exchange of christian sentimentand experience. On this solid, because scriptural, basis, thegodly and far-seeing leaders of the second reformation settled theprinciple of private social meetings in the Church of Scotland. Andfor this result, we are indebted in the providence of God, to thehigh scriptural attainments, the fervent piety, and religious prudenceof such men as Henderson and Rutherford.

76 Fellowship Meetings.The exceeding importance of this means of grace was especiallyfelt during the period ofthe prelatic persecutions from 1660 till 16SS.During these twenty-eight years of relentless persecution, privatesocial meetings were very effectual as a means of promoting thepiety and strengthening the faith of our suffering fathers. Besidesgiving them an opportunity for social worship on numberless occasionswhen public worship was altogether impracticable, they wereat the same time also furnished with opportunities for an exchangeof sentiment, and thereby of mutually comforting and edifyingone another. The high estimation in which the covenanters heldprivate social meetings may be gathered from the fact that a systemof rules were framed for conducting them. The persecuted covenantersdid not forsake the assembling of themselves together inthese meetings ; and from them they reaped the happiest effects, asmeans of mutual religious improvement. Like the fearers of Godin other days, " They spake often one to another." And respectingthem too, " the Lord hearkened and heard, and a book of remembrancewas written before him for them that feared the Lord andthought upon his name." Who can tell the efficacy of the countlessprayers of faith offered up in these social meetings'?—or the connectionbetween these and the deliverance which God subsequentlygave them from persecution 1 Who can tell the comfort and consolationwhich the Holy Spirit, may, through this instrumentality, haveimparted to the afflicted, suffering sons and daughters of Scotlandduring that dark period of prelatic oppression and misrule 1 Wedoubt not, that in these social meetings they were greatly comfortedas well as instructed by mutual conversation. By this means theirgraces were furbished for new trials that awaited them ; they werethus made " strong in the Lord and by the power of his might;"and their drooping and languid spirits were revived. Such meetingswere to them like cold water to a thirsty soul. Encouraged byunited prayer and godly conversation, they were taught for the timealmost to forget that they were in the furnace of persecution. Therising sigh of complaint was suppressed, the bitter tear of sorrowwiped away, and a more than earthly joy beamed in their countenances,and filledtheir hearts,—and they would say, " it is good forus to be here." Thus, were they strengthened and enabled to go on" their way rejoicing."There is one fact connected with fellowship meetings that deservesthe most serious attention of every covenanter. At the Revolutionsettlement, when the established church of Scotland was re-organizedunder the influence of an erastian power, on principles considerablydifferent from those of the second reformation, those covenanterswho adhered fully to the principles and attainments of theirfathers, and who afterwards took the name of Reformed Presbyterians,were left destitute of the public ordinances of religion bythe unfaithfulness of the only three ministers who had continuedtheir adherence till the revolution. In the state of destitution, inwhich they were left by the unfaithfulness of Shields, Linnino- andBoyd, they continued from 1690, till the accession of Mr. John McMillan in 1706, a period of sixteen years ! Though, without the

Fellowship Meetings. 7 /Gospel publicly administered, yet they maintained their existence,and their testimony, as witnesses ofthe supreme headship of Christover the Church, and as Prince ofthe Kings ofthe earth. And, confessedlyunpopular as their distinctive principles are,they have neverthelesssucceeded not only in preserving their organization, but alsoiu extending their testimony to Ireland and theUnited States. Theyhave now a Synod in each of these countries as well as in Scotland ;with important missionary stations in different parts of British Americaand Australia. Now, to what is all this to be traced as the meansin the course of providence ] Most evidently to private socialmeetings : Deprived of public ordinances as they were for sixteenyears, if these had not been regularly kept, the Reformed Presbyterianchurch would not have had an existence. The few uncompromisingcovenanters who survived the revolution must have meltedaway without obtaining a regular ecclesiastical organization.—The Reformed Presbytery could never have been constituted,—their distinctive principles would have had no embodiment in thevisible church,—the testimony which they have emitted in behalfof the crown rights and royal prerogatives of the Lord Jesus Christ;his alone headship over the church, and his moral dominion over allcreated being must all have been a mere blank! While there mighthave been many a noble testimony to these truths, given by individuals,yet there would have been no visible body of witnesses maintainingthem by a public testimony. This is owing entirely as a meansto the practice of fellowship meetings.When private social meetings have the authority of scripturalprecept and example,—arte countenanced by Divine promises,—and followed by the most happy effects, can any doubt exist as totheir obligation % Ought they not to be sustained as an importantmeans of grace ! A means which the Head of the Church has sosignally honored and blessed ; both for the edification of churchmembers, and the maintenance of the testimony of Jesus.Members of the church are often not so sensibly alive to this obligationas they should be: it is frequently more a matter of conveniencethan a scrupulous regard to an appointed means of grace thatdetermines their attendance, or non-attendance. It is to be feared,that in many cases there is a greater regard to the requirement ofchurch order, than the desire of edification, or obedience to the authorityof scripture-^more to avoid causes of complaint, than toplease God, by seeking the fellowship of his people. To all such,society-keeping must be a painful drudgery! And profitless, as itis grievous!In this matter many of our country congregations are culpable,and require a word of earnest admonition. While it is true, thatthey have " stated times" of meeting, they do not " frequently meet"as the testimony of the church says they ought. Many societies inthe country do not meet oftener than once in two weeks ; and insome instances not so often. It is no wonder then that social meetingsbecome a drag,—are felt as a burden rather than a delight,—that the members are cold and listless—and for loch of fuel tliefiregoeth out. Wherever fellowship meetings are unfrequent, or care-

78 Fellowship Meetings.lessly attended, there is reason to fear that there is something vitallywrong,—that religious principle has not a very strong hold on themind,—or that religion has only a nominal existence in the visibleprofession of such persons.The worship of God by prayer and praise, and devotional readingof the scriptures form a part of social exercises, but not thewhole. Such meetings are not for prayer alone, but for communionin christian fellowship also,—"In order to strenghten each other inpiety and zeal and maintain sincere friendship upon evangelicalprinciples." The command is to admonish and exhort one another.Neglect of this prominent part of the design of the appointment,has very much lessened the advantage of this exercise. It happens,and that not seldom, that members will pass the subject of conversationas regularly as it comes to them without a single expressionof opinion or experience. It is matter of fact that in most socialmeetingsthe conversation is conducted by one or two persons, andat most by a very few : while the remainder keep as silent as if theyhad neither christian knowledge nor experience tq add to the commonstock of mutual improvement. Now, this i3 practically defeatingone of the ends of their meeting—namely, mutual edification!If brethren made conscience not only of listening with christianattention to the expressed judgments of others, but were prepared toexpress intelligently their own views, and thus make them a part ofthe accumulated riches of the whole, the aggregate of matured judgmentand experience so gathered, would form a large joint-stock ofwhich all could participate in common. 'Christians are not all, it istrue, equally endowed with the gift of utterance, nor have madeequal attainments in knowledge : but members of society ought toform some intelligent judgment respecting the portion of scripturethat may be assigned as the subject of conversation. To this,their attention should be directed from one meeting till another, thatthat they may be able with the assistance of such helps as are withintheir reach to give an intelligent opinion. However limited thecapacity of expressing his judgment on a question may be, everychristian must be in possession of experience gained in the christianlife that may be exceedingly useful to his brethren. This should bebrought out, and made common property. Thus the experience ofeach would become the attainment of all. The abuse which sometimeshas been made of tellingexperience in promiscuous assembliesis no reason why christians should decline to express their experienceto brethren in private social meetings. " Come, hear, all yethat love the Lord, I will tell what he did for my soul."Every idea of delicacy may be removed by the manner in whichsuch communication is made. It is not necessary to the profitableuse of the exercise that a person put himself prominently forward,with au " I have so experienced" or "I have so felt." By doing so,there might be more of the ostentation of the Pharisee than themodesty of the christian. But the thing urged may be done in themost delicate and inoffensive manner. There is no experience ofthe christian, that has not its counteipart in the recorded experience

The War with the Dragon. ?9of the saints, in the word of God. As face answereth to face in aglass, so does the experience ofthe christian respond to that describedby the Holy Spirit in the word of God. By the medium of scripturetruths, and scripture facts, a member of society may accuratelyand minutely delineate his own experience. And thus, " as ironsharpeneth iron, so doth a man the face of his friend."(Continued from p. 59.)THE WAR WITH THE DRAGON.Rev. xii. 11.—"And they overcame him by the blood of the Lamb, and the wtheir testimony."In settling the question, Who are the parties engaged in this war?important principles affecting the whole subject under discussion,are involved. The party aggressive embraces a complex system ofopposition to the Lamb, and they that are with him, called, chosenand faithful, rather than an individual. 1. Satan, the dragon ofthe3d and 9th verses. 2. The beast of seven heads and ten horns, includingall the anti-christian and infidel governments in Christendomduring the period of the apostacy. 3. The Roman Catholic Church,with all the sects, christian in name only. 4. The papacy. Theseare that anti-christ against which the two witnesses bear testimonyforty and two months.This view represents satan as the head of the whole system ; andthat he is so in relation to the papacy and the apostate Church ofRome needs scarcely to be repeated to protestants. But that this istrue in relation to the civil power, the beast of seven heads and tenhorns, or that the beast refers to civil powers at all, are concessionsnot so frankly made by some who profess to seek the truth. Anything that casts reflections upon the civil governments of the age,particularly upon our own, whatever our country or our governmentmay be, whether in the old world or in the new, that theory is not soreadily entertained by the multitude. On the contrary, with the unthinkingand the reflecting, the low and the high of every country,in relation to their respective " existing powers," the cry is "Great isDiana of the Ephesians." Indeed it is to be expected that themerchantmen of the symbolical Earth will be found in the advocacyof the traffic of Babylon, though it should include among its legalizedcommodities, " the bodies and souls of men." Our duty notwithstandingin this matter is to abide by the decision of the law and thetestimony, to which we appeal.Daniel saw four great beasts, each representing a great earthlymonarchy or kingdom. The fourth is the last civil empire recognisedby the spirit of prophecy, terminating in the fall of all earthlyempires immediately preceding the millennium. This beast describedin the 7th chapter from the 7th verse is the same identical beastof John. With the character of his horns we are more directly

80 The War with the Dragonoconcerned. He is represented as "ascending out of the bottomlesspit." Rev. xi. 7. Consequently he is not among the good and perfectgifts which come down from above. He was seen rising out ofthe stormy, boisterous, revolutionary sea, after the dismembermentof the empire, and under the last head, when divided into ten hornsor kingdoms. Rev. xiii. 1. And in verse 2d it is declared that thedragon gave him his power and his seat and great authority. Andfarther it is said, verse 5th, "and power was given unto him to makewar forty and two months." In relation to the exercise of his power&c. and his making war we are distinctly informed. Rev. xvii. 12-14.The war is against the Lamb and his faithful followers—it is a warmade by the "ten horns." That satan is the head of the Romangovernment, now divided into ten kingdoms, and that they are antichristian,warring under the dragon against Christ and his witnesses,needs not the aid of subtle logical demonstration to convince thehonest christian. While it is conceded by all protestants that theten kingdoms within the limits of the symbolical earth—the WesternRoman Empire—are anti-christian, and on the side of the dragon inthis war, yet that concession does not satisfactorily settle the boundariesof the empire or shew to what extent the anti-christian corruptionsmay have affected the nations of Christendom. Hence aBritish commentator can find a horn in any kingdom of modernEurope but his own. The French expositor can find a horn anywhere but in France. And the American expounder, free from partialityto the " Divine right of Kings," can find in Britain, Franceor any where in the old world the horns of the beast, the streets ofthe great city, and the anti-christian corruptions, despotism, andoppressions ; but nothing of these in the " land of the free and asylumof the oppressed .'"—" She has not either by sea or land encouragedoppression or despoiled of Ms goods him that was at peace with us ! .'"To what extent the anti-christian corruptions and oppressions arespread, and where the influence ofthe complex system is to be found,are questions that must be settled, if not by the judicious expositor,by Messiah when he pours out the vials of God's wrath upon thenations that forget him.We have said that anti-christian and infidel governments in Christendomare all included in the complex system of hostility to theLamb and the Witnesses. Principles recognised in the Apocalypsewill sustain this view. All the kings of the earth are representedas under the intoxicating influence of the mother of harlots, and ashaving actually drunk of the wine of her fornication. Rev. xvii. 3.The same woman that sits upon the scarlet colored beast of tenhorns, intoxicates all kings ; and while the powers represented bythe beast formally support and avowedly bear up her interests andidentify in her abominations, the other nations are deceived, theyare drunken by her wine; and really if not formally are at her command.She controls them as certainly and effectually as Bacchusdoes the drunken.An objection is here anticipated. " This view would include thepopular governments of the new world, as involved in the oppositionto Christ and his witnesses, when they cannot be included within

The War with the Dragon. 81'&"the Western Empire, and therefore cannot be reckoned among thekings intoxicated by the wine of the woman sitting upon the scarletbeast.'' I answer, 1. Did the horns of the beast ever extendtheir power to the American continent 1 And if so, was there nomoral relation or identity ? 2. The kings of the earth withoutexemption are included, Rev. xvii. 2, and if it be urged that theearth is the symbolical earth exclusively, then with equal propriety,yea greater, may it be argued that the kings of the earth and thebeast are distinct. The woman intoxicates the one, she sits uponthe other. Rev. xvii. 2-3. The kings are the governments of theworld of whatever form. 3. The inhabitants of the earth are representedas intoxicated. Rev. xvii. 2. 4. Governments of thepopularform are not excluded ; the woman sits upon the elements of whichthey are composed—the people—"the sovereign people." She sitsnot only upon the beast but upon the waters. Rev. xvii. 1. " Thewaters which thou sawest, where the whore sitteth, are peoples andmultitudes, and nations and tongues." Rev. xvii. 15. Do the ten hornsof the 16th verse identify with the waters of the 15th 1 Populargovernments, where the people enjoy divine revelation and rejectit in their civil constitutions, are in opposition to Christ and his authority,and are identified with the system of iniquity. We distinguishbetwixt governments in christian and in heathen lands. Inthe latter the light of nature is their only rule, in the former thebible. To disregard the law of a sovereign—the only rule, is rebellion.In this view is not the government of the United Statesto be ranked in the opposition as infidel, and especially by apostacy 1In the Declaration of Independence the being and authority of Godare recognized. In the constitution, the recognition is withdrawn.Has not the nation forgotten God 1 The system of iniquity is foundworking in our land. Here the parties in the war are found—hereare the witnesses—and here the mother of harlots has planted thestandard of her abominations, enjoying the same fostering carethat is extended to the spouse of Christ. The civil governmentsof Christendom are hostile lo the Mediatory headship and claims ofthe Lord's anointed, and form a constituent part of the complexsystem against whose corruptions the witnesses bear testimony duringthe period of their sackcloth wearing.Another element of this system of iniquity includes the apostatechurch of Rome and all the sects not holding Christ the Head. Rev.xi. 2. The apostle is here commanded to " cast out [excommunicate]the court which is without the temple, and measure it not; for itis given unto the gentiles." Both court and city are given over asno longer sacred. The court was the place once occupied by thegreat assembly of God's true worshiping Israel, and was holy; theunclean Israelite and the uncircumcised Gentile were alike shutout by its sacred and discriminating railing. The church of Romewas once a measured part of God's temple ; now by hen apostacyand corruptions she has become heathenish; she is cast out, and withher, during, the prophetic period of the two witnesses, all the sectsnot recognised as branches of Christ's true church.While we do not here apply the measuring reed, yet we are cer-L

82 The War with the Dragon.tain its faithful application would exclude many sects bearing thechristian name. For them and the apostate heathenish church,there is but one place—common—without and unmeasured : theyare not with Michael, but against him. John in his firstepistlewarns the church of the coming of many antichrists, and from thedirection given we cannot err in identifying those sects who holdthe anti-christian heresies of which he speaks, with the antichristof the period of the apostacy—with the outer court failing to bearthe admeasurement of the reed of the sanctuary.In the last place. The anti-christ includes the Roman Papacy.The Pope is the image of the first beast—the civil power. Thisimage was made at the instance of the second beast, the ecclesiasticalpower. These beasts and the image form the body of a monsterand the devil the animating soul, and the whole constitute the complexsystem of iniquity—the anti-christ. No one of these exclusivelyis the anti-christ, and yet anyone may be called antichrist.—Sometimes one and sometimes another occupies the prominence in ascripture reference—as the devil, Rev. xii. 3-17. The ecclesiasticalpower, Rev. xiii. 11-15 and Rev. xvii. 1-6. The image, Rev. xiii.15-16. The civil powers, Rev. xiii. 5-8 and Rev. xvii. 12-14. Thisformidable array of power in alliance as one body under the influenceof one spirit is the aggressive party in the war. " These shallmake war with the Lamb."The war waged by the dragon has for its object the corruptionof God's cardinal ordinances—Magistracy and Ministry ; both putunder the Mediator, and subjected to the law in his hand as the onlyrule by which both should be regulated in constitution and admin--istration. The dragon is seen in the ecclesiastical heaven of theEmpire, as embodied in the civil beast of seven heads and ten horns—a sight exhibiting a monstrous enormity of outrage, usurpationand corruption, in blending civil and ecclesiastical things in onecommingled system, hostile in its complex form, and hostile in allits parts to Christ, his church and ordinances. The spiritual power,or second beast, teaches to give that honor to the firstbeast, whichis due to God's minister, though the beast have his origin from beneath,and his " power, throne and authority from the devil!" Rev.xiii. 2. It teaches to worship the image of the beast, whether foundin the papacy or in the head of a Protestant Episcopal hierarchy,and to give to it what is due to the Lord Jesus Christ, the only Kingand Head of his Church. Our suffering covenant fathers would notsubmit to the authority of an earthly monarch who had usurped theauthority of their " princely Master"—they refused to give him thehonor demanded by the power that gave life to the image. Theirrefusal exposed them to the rage of their enemies and involved themin the war with the dragon, a war conducted under the influence ofthe principle which has given vigor to all Roman Catholic persecutions..The second beast arrests the heretic, condemns him, fixesthe penalty and hands him as a criminal over to the secular arm movedby the same hand which moves in the condemnation, and bothunder the influence of the dragon. Rev. xiii. 12, Rev. xvii. 3-6.The woman is drunk with the blood shed by the beast. The prin-

The War with the Dragon. 83ciples and their application involved in the murder and drunkenness,present a striking contrast with the principles and their applicationas exhibited in the testimony of the two witnesses in relationto the Magistrate's power " circa sacra." The church is requiredto censure for all scandals according to the word of God, independentof any civil power. The magistrate is required to punish alloffences against either table of the law as required by the bible andno farther ; and this, independent of ecclesiastical authority or interference,as the minister of God, sent by him to attend to thisvery thing. He is also bound by the word of God to foster the truechurch and the true religion. Isa. xlix. 23. His power extends tosomething more than the protection of themembe-rs of the church ascitizens—itincludes the protection of the church as the church of Christ.Isa. ii. 2. And this power is required to be exercised under penalty ofnational destruction. Isa. Ix. 12, " For the nation and kingdom thatwill not serve thee shall perish ; yea, those nations shall be utterlywasted."We have now seen the parties engaged in this war during theperiod of 1260 years. This general period embraces three distinctsubordinate periods and each characterised by its peculiar mode ofattack on the part of the dragon.The firstis the war in heaven. "And there was war in heaven,Michael and his angels fought against the dragon ; and the dragonfought and his angels." The prophecy points out a contest carriedon from the commencement of the period, until Satan lost his powerin the nominal heaven to persecute the saints, who, according toDaniel, were given, in the beginning of this period, into the powerof the little horn which should wear them out. From the predictionswe are taught to expect a series of long and wasting persecutionsafter the rise of anti-christ. History records the facts in thelight of which we can interpret and apply the prediction. The EmperorPhocas, who was at the head of the empire in the beginningof the seventh century, was a man well fittedfor the personificationof the dragon, great, red and bloody. This " vicegerent of the devil,"delivered over, according to the prediction, the saints into thehand of the little horn, then sprung up in the person of BonifaceIII. who was declared universal bishop. For more than ten centuries;the blood of the martyrs of Jesus, shed at the instigation ofthis horn, run in torrents till all Europe was drenched in gore.Soon after the Pope had assumed his universal claims, many in thepale of the Romish Church disputed his arrogant pretensions.—This subjected them to persecution,—they suffered in the war. Inaddition to these, another class more efficient and formidable to theinterests of the dragon and his allies, was early found in the fieldarrayed in battle line. Early in the dark ages dissenters from thecomplex system existed, and we have no doubt, for centuries beforeany distinct and accurate account was given of them by the historiansof that age. Certain we are, the periods of the reign of the manof sin, and the prophecying of the " two witnesses" synchronize.As early as the fourth century there was in the Cottian Alps alarge body of christians,.the Waldenses, in a state of separation from

84 The War with the Dragon.the Church of Rome, who opposed image-worship, prayers for thedead and vows of celibacy.These early witnesses sealed with their blood the testimony whichthey held with exemplary firmness, resembling the bush burningand still unconsumed, and for a period of about 900 years they almostalone breasted the artillery of the man of sin, and sustainedthe ranks of the witnesses of Jesus till the era of the reformation.Then the war became furious, and with wild rage it spread over thewhole continent of Europe and " our Father Isles," till its fires wereextinguished in the blood of Scotland's last martyr, James Renwick,who suffered February 17, 1688. It is computed that more thanfifty millions of protestants have fallen in the war with the dragon.Satan soon discovered, from the effects of the reformation and hisefforts to arrest it by persecution, that the ecclesiastical heaven wasno longer a suitable place for the seat of the war. The faithfulcontendings of the martyrs, and especially their blood, were soonseen to be the seed of the Church. The seat of the war must beremoved from the citadel when its flamesthreaten its safety.Satan descends from the heavens—the dragon is cast out. Michaelarrests the current of blood—" Dear in his sight is his saint'sdeath." The bloody sword is put into its long deserted scabbardtill it shall be drawn against "the remnant of the seed" at the closeof the prophetic period. The descent is accompanied with a "woto the inhabiters of the earth—forthe devil is come down unto you,having great wrath because he knoweth that he hath but a shorttime."This introduces a second period and a different mode of warfare."And when the dragon saw that he was cast out unto the earth hepersecuted the woman,"—" And the serpent cast out of his mouthwater as a floodafter the woman that he might cause her to be carriedaway of the flood."A flood of water, as a phrase used in the scriptures, presents to themind important truth, under a very interesting metaphor, rather,however of the unpleasant kind, and calculated to excite within usdistracting forebodings. Sometimes it represents victorious and desolatingarmies, " Now therefore behold the Lord bringeth up uponthem the waters ofthe river, strong and many, even the king of Assyria—heshall overflow and go over." Isa. viii. 7-8. Sometimes itdenotes a tumultuous gathering of the multitude of the people.—" Floods of ungodly men made me afraid." Ps. xviii. 4. In generalit denotes divine judgments. Here the flood proceeds immediatelyfrom the mouth of the dragon, and as a key opens to the view thedevices of Satan during the second period of the war. The watersare angry and the waves are boisterous. The inundation is widespread and carries ruin in its swell—its current dark and disturbed,deep and threatening, defies the terror-stricken passenger. Swollenand still swelling, it warns and suggests the propriety of a timelyretreat. The earth helps the woman, and into its pervious bosom receivesthe flood,while she is borne on the wings of an eagle into herwilderness retreat.The signs of our own times furnish an easy exposition and practi-

Calvinism and Arminianism Contrasted. 85cal application of the metaphor. We live in an agt when the enemyis coming in like a flood! Society is disruptured and its elements scatteringintoathousand fragments—the very foundations of social orderare shaking, and the breaking forth of the waters, like one wide-spread,whelming desolation, threaten to merge the cultivated fields and verdantplains into a dead sea.interrupting the highways'of the nations—breaking down the works of many generations—removing the an:cient land-marks set by our fathers, and marring the blood boughtinheritance they have lefp behind them. J. B. J.CALVINISM AND ARMINIANISM CONTRASTED.(Continued from p. 36 ) j4th POINT. FREE WILL AND EFFECTUAL CALL1NO.Calvinists and Arminians differ on this point in their views ofthefreedom of the will. Arminians invariably confound free-will withfree agency. They affirm that man is equally inclined to good andevil, for were he naturally inclined to evil, his moral agency wouldbe destroyed. A moral agent is a person capable of doing good orevil—one who contemplates right or wrong Recording to a certainlaw. Moral ability or moral agency is a freedom of acting accordingto our will without restraint: it consists it following our inclination.Calvinists as well as Arminians freelj admit that man is avoluntary agent, for were he not free he could not be accountable.By the fall he did not lose hisnatural but his moral ability. He isstill in possession of his faculties; they are perverted but not destroyed.His moral ability, or his inclination to do good he lost,now is he wholly inclined to evil—" Thq imaginations of thethoughts of his heart are only evil, and thaj continually." Moralliberty is destroyed if man is compelled to sin contrary to his will;he is in that case not accountable. Is this the case in our depravedstate 1 No, we sin wilfully. Human depravity would destroy themoral agency of man, were he restrained frofn doing his duty. TheWestminster divines give a correct and scriptural account of thismatter. " Man by his fall into a state of sin hath wholly lost allability of will to any spiritual good accompanying salvation, so as anatural man being altogether averse from thkt good, and dead in sin,is not able by his own strength to convert hipself or prepare himselfthereto." That the will is not naturally inclined to good is evidentfrom a declaration of Christ to the unbelieving Jews—" Yewill not come to me that ye might hav$ life." No man is naturallydisposed to come to Christ. He has lost the inclination-. TheAlmighty power of the Holy Spirit is as necessary to bend the stubbornwill, as to enlighten the darkened understanding. " God sendsforth the rod of his strength out of Zion, and makes a willing peoplein the day of his power." " He works in them to will and to do

86 Calvinism and Arminianism Contrasted.of his good pleasure," framing their dispositions into a conformityto his holy will. It is still true " that no man can come to Christexcept the Fatherdraw him." "Draw me," says the spouse in theSong of Solomon, 'and we will run after thee," evidently denotingthat we are unable, and that the first movements are from God.Arminians allege that the Calvinistic view of the subject doesnot accord with the commands and injunctions of Scripture, such as" repent and believe the gospel," " make you a new heart," and ifmen have not the freedom of* will to obey or disobey, why are thesecommands issued 1 why, says the Arminian, does God commandmen to do, what according to your system is impossible 1 To thiswe reply, "that divine precepts are not the measure of our ability,but the rule of our duty; they teach us not what we can do, butwhat we ought to do.!'* God has not lost his power to command,though we have lost our power to obey. Although a debtor mayhave " wasted his substance with riotousliving," and consumed thehonest earnings of others ; yet his creditor is hot bound to give uphis righteous claim. Besides, the same glorious person who hascommanded " make you a new heart," has promised " that he willsprinkle clean water upon you, and ye shall be clean from all yourfilthiness ; a new heart also will I give you, and a new spirit will Iput within you."Arminians falsely imagine that God is under obligation to providea remedy and put salvation in the power of sinners, and that his perfectionsoblige him to remove their moral inability, and make themwilling to accept of that remedy. We deny that God is under anyobligation to guilty and rebellious sinners, eitherto provide a remedyor make them willingto accept of it—then would salvation not beof grace, but of debt; not of sovereign mercy but of strict justice.If God is obliged to give grace, that grace which is conferred is nolonger grace, it is debt. That which God in justice is bound to give,cannot be distinguished by the name of grace—a word which denotesthe free, unmerited favor of God. But they affirm that Godhas conditionally bound himself, to give a new heart, faith, repentance,and holiness, to those who sincerely seek them, for he haspromised "to give his Holy Spirit to them that ask him." This iscompletely sophistical; he has made no promise in the compass ofthe sacred volume to the prayers and efforts of unregenerate men.Their prayers are an abomination, they do not proceed from thespirit of faith, nor are they offered up through a regard to the divineglory, but spring from self-love and sinister motives. To believers,however, he has made great and precious promises, and these arenot conditional as Arminians affirm. To the believer all the conditionalpromises are made absolute. For example. " If ye are willingand obedient ye shall eat the good of the land," is a conditionalpromise, but to the believer it is rendered absolute. " Thy peopleshall be willing in the day of thy power." Were the Arminian doctrinetrue, that all the promises are conditional, and that these conditionsdepend upon the self-determining power of the will, then*See the Covenanter, No. xiii.

Calvinism and Arminianism Contrasted, 87there is no security that any promise shall ever be fulfilled—" Hethat believeth shall be saved," is a conditional promise, but if it dependon the free-will of every man whether he believes or not, hemay never believe, and hence it is in the power of fred wiJl to frustratethe designs of Jehovah in the work of redemption.Arminians further affirm that by their earnest prayers they moveGod to give them faith and repentance. According to this view ofthe subject, the first movements in the work come from man and notfrom God. But it is God that pours upon man a "spirit of graceand supplication"—directs the eye of faith to him whom they havepierced by their sins, and produces genuine evangelical repentance.Hence we conclude that God is the first mover in the work, and thathe made him to differ by the gifts of his grace. It is true that distinguishedprivileges are possessed on certain conditions, yetGod himself works these very conditions. Thus faith is the conditionof salvation, but God works faith in the heart by his HolySpirit—" Faith is the gift of God." Jesus is both the author andfinisher of our faith. " Justification is an act of God's free grace,since he requires nothing of them for their justification, but faithwhich is his own gift." Good works occupy a very proper placein the divine system, not as the foundation of our justification,but as evidences of our faith. Nor is there any real discrepancybetween the writings of the apostles Paul and James on this subject.When Paul affirms that " we are justified by faith withoutthe deeds of the law," he is opposing the Arminian view of thesubject, and James is combating the Antinomians, who allege thatif a man believe he may live as he pleases. James in his epistlecensures the Antinomian faith; it was dead and brought not forthworks of faith and labors of love—it was not like the faith of Abraham,a living operating faith, manifesting itself by good works.—Paul may bespeaking of our justification before God, and James ofour justification before men. Faith justifies before God, atid worksjustify before men, that is, works justify our faith, or proves its existencein the heart.In the conclusion on this point, Arminians say that the grace ofthe Holy Ghost may be resisted and rendered ineffectual, by theperverse will of the impenitent sinner.On this I would briefly remark, that in the day of Christ's power,his people are made willing. He draws them not contrary to theirown will, but agreeably to their inclinations as renewed by grace.The influence which he exerts on them by his Spirit, is of such anature that their wills, instead of attempting any resistance to it,coincide with it readily and cheerfully, without any force or constrainton his part, or any opposition on their own. We admit thatthe Holy Spirit as calling men by the ministry of the gospel maybe resisted; hence Stephen said to the unbelieving Jews, "ye doalways resist the Holy Ghost, as your fathers ;" but when this is thecase, the fault is not in the Gospel, nor in Christ offered by the Gospel,nor in God calling by the Gospel, but in the called themselves.We maintain, however, that when men come at the above call, andare converted, it is not to be ascribed to themselves, as though by

88 A Suggestion.their own free will they made themselves to differ, but solely to himwho delivers them from power of darkness, and translates them intothe kingdom of his dear Son, and whose regenerating influence iscertain andi efficacious. " I will put my Spirit within you and causeyou to walk in my statutes, and ye shall keep my judgments and dothem."—Ezek. x'xxvi. 27.The language of the Westminster Divines on this article is somuch to the point, that I make uo apology for its introduction." Effectual calling is the work of God's almighty power and grace,wliereby (out of his free and special love to his elect, and from nothingin them moving him thereto,) he doth in his accepted time, invite anddraw them to Jesus Christ, by his word and Spirit, savingly enlighteningtlieii minds, renewing and powerfully determining their wills, soas they although in themselves dead in sin, are hereby made willingand able freely to answer his call, and to accept and embrace the graceoffered and conveyed therein."(To be continued.)ASUGGESTION.The necessity of funds to carry out the measures devised by thechurch for diffusing the principles of the Reformation is felt by everyone at all interested in the success of a covenanted testimony.But the work seems to be of such magnitude that the greater partof our people are detered from making even an effort. This iswrong. Were all to engage in some systematic manner to do,were it even but a little, the aggregate would be much more thanmight be supposed. Indeed, it is confidently asserted that everyfund created by ourSynod would be well supplied were apian adoptedto collect what the members of the church are not only willing,but desirous to give. And a very simple plan would answer the purpose.Were the females in each congregation to take the matter inhand it would be accomplished. An organization could be formed:Let it be called a missionary society or any other appropriate name,which by a division of labour could call, with but little loss of time,on every member ofthe congregation and receive their willing contributions.Besides, they could agree to pay so much yearly, makingthis a condition of membership; and in their periodical meetings,monthly or otherwise, they could spend an afternoon in sewing,and by the sale of the articles made, increase their funds. The effectof this would be good, besides the profits realized. The frequentmeetings of the members ofthe church, not for convivial, butuseful purposes, would tend to strengthen their mutual attachments,and were the conversation as it should be, of a religious kind, advantagesboth intellectual and spiritual would be gained. The writerhopes that the covenanter sisters will put their hand to this goodwork.This is not a matter of mere experiment. It has been tried, and

Riots in Philadelphia. 89tried with success. It is not for the purpose of ostentation or vainglorythat the writer has been requested by a society ofthe kind describedabove, to send to the Editor ofthe Reformed Presbyteriana brief report of its proceedings for publication.This society, formed by female members of the Reformed Presbyteriancongregation of Pittsburgh and Allegheny, commenced itsoperations May 1839. They prepared and adopted a constitutionof which the following are the two principal articles: " The objectof this society shall be to raise funds to support missionaries underthe direction ofthe Reformed Presbytery of Pittsburgh, in preachingthe gospel and organizing societies within the bounds of thePresbytery. The means by which the members of this society proposeto accomplish this object are their own annual contributions,solicitingdonationsfrom others and sewing—devoting theirearnings."At their recent annual meeting it appears from the report of thetreasurer that there is now on hand a sum amounting to nearly twohundred dollars. They have made various contributions for thepurposes specified in the article of the constitution given above,and it is a fact that by means of funds raised by this society andcontributions from other congregations of Pittsburgh Presbytery, anew fieldof missionary labor has been recently explored with themost encouraging results. In the counties of Armstrong, Jefferson,Clarion, Warren, &c. in Western Pennsylvania, the Reformationbanner has been unfurled. From these places, the people awakedby the visits of our licentiates and ministers, are crying to the Presbyteryfor ordinances. The sacrament of the supper is at the requestof the people and by appointment of Presbytery to be dispensedin the month of June, in one of their own places, where tilllately the name Covenanter was scarcely known.Let then those that have begun persevere in this labor of love,and let others be stirred up to go and do likewise, and let all rememberthe apostolic exhortation, " Let us not be weary in welldoing, for in due season we shall reap if we faint not."RIOTS IN PHILADELPHIA.The city of Philadelphia and its northern suburbs, have been thescenes of alarming riots which continued with unabated fury forseveral days. These outrages were begun by the Papists in anunprovoked attack made upon a meeting ofthe " Native American"party, held in Kensington on the 6th of May. The facts of thecase are as follows :—On the Friday preceding the above namedday, a meeting of the Native Americans was attempted to be held,but was prevented by the turbulent conduct of a number of Papistswhose aim evidently was to keep the meeting from doing any business.On the 6th of May, the Monday following, the party agreedto hold another meeting under the confident expectation that theywould be protected by the civil authorities. Such expectation wasM

90 Riots in Philadelphia.certainly not unreasonable, as in the meantime the Sheriff of thecounty of Philadelphia was informed of the intended meeting, andof what had taken place on the Friday, and his protection solicited.In this, however, they were disappointed; the meeting came on,but no sheriff was there, or other officers, to preserve the peace byprotecting the party thus peacefully met. The neighboring housesoccupied by Papists were filled by numbers of these deluded andferocious men, well armed with rifles and muskets, who fired uponthe meeting; killing one man and wounding others. Such was theopening scene.Another meeting of the American party, was held on the followingday for the purpose of expressing their indignation at the treatmentwhich they had received, when a murderous fire was openedupon them, by which a number of persons were killed and manymore wounded. Having provided themselves with weapons, someof the Native party stood upon the defensive, and repelled the attackas far as was practicable, considering that their enemies weresheltered within walls. In the several assaults made, eleven ortwelve in all, ofthe American party, were killed and as many wounded;some of them severely. The number of their assailants killedand wounded, is not known, as for obvious reasons their friends findit convenient to keep that concealed. Several of the military companieswere called out in the afternoon. As they marched towardsthe place of attack they were saluted by a shower of shot from theRomanists, without, however, doing any harm.The work of outrage was continued on Wednesday. And asmight have been anticipated great numbers of riotous persons assembled,who proceeded to take summary vengeance on the Papists.In retaliation for the bloody tragedy of the preceding days theyburned the neighboring mass-house called St. Michael's, the femaleschool, or nunnery connected with it, the priest's house, and a numberof other buildings, from which the attacks had been made; wreckingseveral other houses belonging to Papists the occupiers of whichwere supposed to have supplied the assailants with ammunition, includingthat of the Alderman of the ward, who is also a Papist.The mob then proceeded to the mass-house called St. Augustine's,which is within the city proper; this they also burned, with thehouse of the Priest, along with its furniture and a valuable library.Further devastation was prevented by the prompt arrangements madeby the military department. Strong guards of soldiers were placedaround the most obnoxious of the mass-houses throughout thecity. And though a great deal of excitement was kept up by themenaces of the mob, for several days, here terminated the scenes ofviolence and outrage. The limits of the present number precludeus from laying before our readers some remarks which we had designedto make in connection with the above facts. This we will doin the next number.

New Publications. 91NEW PUBLICATIONS.1. The integrity of our National Union, vs. Abolitionism, an argument from the Bible inproof of the position, that believing masters ought to be honored and obeyed bytheir own servants, and tolerated in, not excommunicated from the church of God':being part of a speech delivered before the Synod of Cincinnati, on the subjectof Slavery, September 19th and 20th, 1843. By Rev. George JunKin, D. D., Presidentof Miami University.This is a pamphlet of 80 pages issued in Cincinnati during thepast winter, containing as much sophistry as could well be pressedinto the same bounds. It is throughout a hard wrought defence ofSlavery ; and the trick is played off on almost every page, not exceptingthe title page, of making servant and slave synonymous.—The presumptuous abuse thus made of the sacred volume, by adivine of such standing as Dr. Junkin, strikes the sanctified mindwith horror, to which indignation and pity succeed. Cldse logicaldiscussion is no where found in the work, but in place of this, thereis a species of school-boy logic, in which the ' principal word orphrase has a double meaning. This begins with the beginning ofthe title and continues to the end of the " speech." It is no wheredefined whether the Dr. means by " Integrity," the honesty andpurity of the Union, or the entire unbroken state of it. Even inhis dedication he seems to keep up the idea of pleasing the spiritand the flesh. The " speech" is inscribed to two Rev. Gentlemen,and two Esqrs. who make no profession in any church. He takesspecial care not to assert that slaveholding is right, and about as muchcare not to assert that it is wrong, yet he advocates slave-holding,slave-buying, slave selling, yes, and slave-breeding. When the Dr.reads in his bible that the priest might have servants born in hishouse, he gives us this paraphrase, " a servant of God, a slave-breeder,"pp. 27 and 28. He admits, to be sure, that slavery is " an evil,"but here is the double meaning, whether it be moral or natural—whether it be evil to the master or the slave. On close examinationthe reader can discover that the evil is a natural evil inflicted on themaster, for says he, p. 57, " But it is now proverbial that manyslaves devour their masters." The Dr. means figuratively, he knowsthey are not cannibals. " They consume more than they can produce—theyreceive more wages than they earn—they get morethan is just and equal." Poor master! he must pay higher wages toslaves than to the free blacks, or to whites, and obtain the privilegeof enjoying this evil, by paying to some former possessor from 500to 1000 dollars, to say nothing of the expense of chasing fugitivesto Lake Erie, and returning without them, the taunts of Abolitionists,the danger of revolt and the lashes of a guilty conscience, withnot a cheering ray of comfort, save a sympathizing look from a Dr. ofDivinity, professor of. moral science, or president of a University.The first scripture passage cited by Dr. J. is a good precedentfor those to follow whom he defends. It is the language of Joseph'sbrethren, Gen. xxxvii. 27 &c. " Come, let us sell him to the Ishmaelites,"&c. &c. The Dr. does not plead this directly as an examplefor Christians to follow, yet he pleads that such men should be

92 New Publications.retained in the church, tolerated as he calls it. At the same time headvocates the system of banishing the colored race from the nation; calling it the splendid scheme of Colonization. The introductionis egotistical. It sounds too much like Jehu's saying whenabout to engage in a better work, " Come, see my zeal."2. A Review of the above work.This is a pamphlet of 130 pages, published also in Cincinnati.—The author withholds his name, from what cause we know not. Hehas no need to be ashamed of the work, nor is he afraid of beingdiscovered. In all probability he felt so much disgusted with thepompous display of egotism in the work reviewed, that he ran intothe other extreme. His name is Thomas E. Thomas, a member ofthe same fellowship with Dr. J. and Pastor of the church in Rossville,Ohio. The " Review" is well written, contains close logicaldiscussion, and exposes fully the sophistry ofthe Dr's. work. He takesnearly the same course pursued by Theodore Weld in his bible argumentagainst slavery. The " review" is not merely a refutationof the " speech," but contains a full view of the subject of slaveryas presented in the Old and New Testaments. The honor of refutingthe Dr.'s sophisms is not great it is true, but the manner in whichMr. T. has accomplished the refutation, will make his name remembered.There is a great amount of Historical research and criticalacumen exhibited in the " review." His remarks on the phrase" believing masters" are worth more than the cost of the work andthe time of perusing it. All who feel an interest in the rights ofman as they are exhibited in the great charter—the word of God,ought to read this work.Both the works are defective in one point, namely, a lack of spirituality.Mr. T. writes too much in the style of his opponent, buthe has this to plead, that his review does not purport to have beendelivered in Synod, and of course he is at more liberty in writing,than if he were speaking in a constituted court, in the presence ofthe Head of the church, and in his name. The greater part of thereview, however, was delivered in Synod, and perhaps when so deliveredit was not liable to this objection.It is a mystery not easily seen into how such a man as Mr. T.can remain in the Presbyterian church, knowing as he does thewhole course of her action on that subject. A few items of historymay suffice to illustrate the course of that body. In her Constitutionas firstpublished, the following was appended to the 142 questionof the Larger Catechism, where 1. Timothy i. 10 is cited. Thelaw is made for manstealers. " This crime among the J ews exposedthe perpetrator of it to capital punishment, Ex. xxi. 16, and theapostle here classes them with sinners of the firstrank. The wordhe uses, in its original import, comprehends all who are concernedin bringing any ofthe human race into slavery, or in detaining themin it. Stealers of men are all those who bring off slaves or freemen,and keep, sell, or buy them. To steal a freeman, says Grotius, isthe highest kind of theft. In other instances we only steal humanproperty, but when we steal or retain men in slavery, we seize those

Obituary, fyc. 93who in common with ourselves, are constituted, by the original grant,lords of the earth. Gen. i. 28. Vide Pooli synopsin in loco."While this note still remained a part of the constitution of thatchurch, we find the following transaction recorded in the minutes ofthe General Assembly, 1816." The committee to which was referred the following question,viz.: Ought Baptism, on the profession and promise of the master,to be administered to the children of slaves 1 reported, and their reportbeing amended was adopted and is as follows, viz.:1. That it is the duty of masters who are members of the church,to present the children of parents, in servitude, to the ordinance ofBaptism, provided they are in a situation to train them up in thenurture and admonition ofthe Lord, thus securing to them the richadvantages which the Gospel provides.2. That it is the duty of Christ's ministers to inculcate this doctrine,and to baptize all children of this description, when presentedto them by their masters."When the constitution was revised in 1821 the note about manstealerswas entirely left out, and the action of the Assembly bothbefore and since leaving it out, has been in opposition to the unchangeabletruth contained in that note. Surely this is wickedness,h.OBITUARY OF MARGARET JANE SHAW.The subject of the following memoir was born in Pittsburgh, Pa.on the 31st of March, 1816. She was the daughter of Robert andSarah Burnside, and the third of four children who were left withouta mother, when the youngest was but 18 months old, she dying inher 33d year, leaving three daughters and one son. Of these allthe others died before the subject of this memoir—her elder sister,Mrs. Adams, in the 24th year of her age; her brother in his 22d, andher younger sister in her 21st. She was educated in Reformationprinciples by the Rev. Dr. Black ; but owing to the troubles of 1833,did not join the church until she was about 20 years of age, a thingwhich on her death-bed she mentioned with regret.On the 28th of Febuary, 1843, she was married to James W.Shaw, and with him went to Argyle, Washington county, N. Y.,where she died on the 27th of March, 1S44, in the 28th year of herage. Her disease was chronic aphthoe.Being naturally of a delicate constitution, after the death of herbrother and sisters, it seemed to be impressed upon her mind that shewas not to live long. Nor was this a slight impression such as issoon effaced by time. It was abiding, and a subject to which inconversation her mind was often turned. She enjoyed tolerablegood health, however, until about nine weeks before her death.—At that time, having had an influenza cold, but from which she hadpartially recovered, her ears festered, from which for 24 hours she

94 Obituary* Sfc.suffered excruciating pain. As soon as the pain abated Erysipelasbegan around her ears, and in three days it spread over her face,which became much swollen and inflamed. Having pretty nearlyrecovered from this attack, she was after 48 hours hard labor deliveredof a still born infant. She then lingered for about four weeks.From the firsther physician had no hopes of her recovery ; indeedmost of the time she had hut little hope herself, and in view ofdeath left her written advice to her husband, father and step-mother.On the morning of the day before she died she became restless,in the afternoon still worse, but in the evening comparativelyeasy. About 10 o'clock her husband said to her, Margaret, apparentlythis will be a hard night with you. Yes, said she, it isdrawing near to a close. Are your hopes of salvation strong andyour views of Christ clear 1 My hopes are strong, but my views arenot so clear, said she, and then repeated several times the expressionof the Psalmist in the 119 Ps. "I have hoped in thy word," Ihave still one earthly wish, said she, if father should come that Imight be spared to see him, and added immediately, not my willbut thine be done, O Heavenly Father. As she grew worse, herfather-in-law, at her request, sung the 23d Ps. and read the 12thchapter of Hebrews and offered up a short prayer. When evidentlydying she was asked if she knew that she was dying. She saidyes. Is it a hard thing to die 1 Yes. Do you feel any pain ] No,no, and so continued to say as long as she could speak, and whenunable to speak she shaked her head. Have you any particulartext to which you cling'? He is all my salvation, He is all my desire,was her reply. Having lain quiet for a little she was askedagain to speak. Be faithful in your Master's cause, said she toher husband. Do you not think that I have been too plain in paintingout men's sins, said he 1 No, no, said she, you cannot be.When the second chapter of the song of Solomon was read toher, she remarked that that was a delightful song. She was askedif she could appropriate any of it to herself? Yes, said she, " Mybeloved spake and said to me, Rise up, my love.my fair one, and comeaway. For lo, the winter is past,the rain is over and gone ; the flowersappear on the earth ; the time of the singing of birds is come,and the voice of the turtle is heard in our land; the fig-treeputtethforth her green figs, and the vines with the tender grape give agood smell. Arise, my love, my fair one, and come away." Afterwardsshe shook hands with her father and mother-in-law, and said,if father comes, (for she had written to him to come and see her,)bid him good-bye for me ; lay me out on this bed, and bury me inthe baby's grave. For a little while she lay quiet, during whichthe clock struck five. She was asked what time it was. Being unableto speak she held up her five fingers, and a quarter before sixher soul departed to a world of spirits while she was engaged inprayer. Her last words were, " Lord Jesus receive my spirit."She was buried with her little babe in the North Argyle graveyard, and a headstone shall remain to mark the spot, bearing thissimple inscription : Margaret Jane, and her Infant Babe.

Items of Intelligence. 95ITEMS OF INTELLIGENCE.France.—The Minister of Justice has addressed a circular letterto^he Prefects of the departments, in which, after observing thatthere are many places in Which the Protestants not being sufficientlynumerous for the government to allow a Salary to a pastor, theysometimes subscribe together to appoint a pastor, in order that theymay perform religious worship in the regular way, he recommendsthat in all cases full' protection shall be extended lo them whilst inthe quiet exercise of a right respected by the principle of religioustoleration. The Minister's circular has been rendered necessaryby attempts to throw obstacles in the way of the public worship ofProtestants.Russia.—The Empergr Nicholas has issued an ukase encouragingthe Jews to give themselves up to agriculture, and recommendingthe land owners to employ the Jews in tillage. Every Israelite farmeris to be exempt from the conscription for ten years, and for fiftyyears from all tax on the land which he may own and cultivate himselfwith the assistance of men of his own religion. Every person whoshall take into his service two hundred Jews is to obtain the rankof noble for life ; and every person who employs more than 200Jews is to be invested with hereditary nobility and all the privilegesattached to it.Cape of Good Hope.—Her Majesty's steamer Thunderbolt arrivedin Table bay, from a cruise, on 20th January, having captured threeslave vessels with 1,233 negroes on board. One had 660 slaves,another 327, and the other 246.The South African Commercial Advertiser of 27th January, saysthat in some of the slaving vessels recently captured, the space betweendecks, where the living cargo was stowed away, was so smallthat young children, boys and girls from eight to twelve years ofage, could not creep in on their hands and knees—they were pushedin, or, lying flat on their faces, crawled in like worms ! It is almostimpossible, adds the Commercial, to think of such things withoutcalling on the thunder and the earthquake to blast and submergethe infamous island of Cuba, and the empire of Brazil, for there isthe root of the evil.Italy.—The last letters from Italy are full of accounts of the armedbands which have of late re-appeared in the Appenines and inthe low country on the coast of the Adriatic; and it is said that allthe troops the Pope has at his disposal at Bologna are no't sufficientto prevent the nightly depredations to which that city is exposed.—The Duke of Modena, who is greatly alarmed by the reports circulatedof an expedition prepared by the emigrants, has demandedassistance from Austria. It was the universal belief in Paris that"the entire Italian peninsula is ripe and ready for revolt, but thatno danger of a rising on a large scale can exist during a time ofpeace or so long as the colossal force of Austria in Italy remainsundiminished."

96 Items of Intelligence.The Ambassadors of England and France have given to theGovernments interested, assurances the most positive, that energeticmeasures will be adopted to defeat any plots that may have beencontrived, either in Algeria and Corsica, or in the island of Malta, tobring about revolutions in Italy.The Last of the Stuarts.—This most wonderful character stilllives at Tweedmouth. A Scotch paper says, he completed his115th year on Christmas, 1843. His father, Gen. John Stuart, wasa cousin of " Prince Charles," the Pretender. His grandmotherwas the lady of Airlie, well known in old Scotch song—JamesStuart saw those memorable battles during the rebellion, 1745,Preston-pans and Culloden, and has spoken to, and had wine withthe Pretender.He served on the side of the royalists in the American war, andwas at the battle of Quebec, where General Wolfe lost his life atthe moment of victory. He served on board a man-of-war for manyyears under those naval heroes, Admiral Rodney and Rear AdmiralHood. He has been five times married, and now lives with hisfifth wife, 75 years younger than himself. He has had by his severalwives 27 children; ten of them have been killed in battle—five ofthem in India, two at Trafalgar under Nelson, one at Waterloo,and two at Algiers.For nearly 60 years he has travelled in the Border districts as awandering minstrel, playing on a fiddle,but he never asked almsfrom any one. Hundreds of persons can bear testimony to hisamazing strength, from which circumstance be got the bye-nameof " Jemmy Strength." Among other feats he could carry a 24pounder cannon, and has been known to lift a cart load of hay uponhis back. Many a time he has taken a jackass, and walked throughthe toll bar, carrying it on his shoulders.Emancipation of Slaves.—J. G. Palfrey, Esq., late Editor of theNorth American Review and present Secretary of State of Massachusetts,having by the death of his father in Louisiana, becomethe possessor of twenty slaves, has resolved to give them all theirfreedom ; and as the Legislature of Louisiana has refused to allowthem to remain in that State, he has now gone there for the purposeof making arrangements to bring them to the free States. Thisconduct is the more honorable to Mr. Palfrey when it is consideredthat he is very far from being a rich man.Mormon Politicians.—The Mormons recently held a meeting atGen. Smith's store, in Nauvoo, to consult upon measures for thefurtherance of their designs, in the next Presidential election. Severalgentlemen addressed the meeting on their grievances, theirrights, numbers and political influence. The official proceedingssay : " From the statements presented, we have no reason to doubtbut we can bring, independent of any other party, from two to fivethousand votes into the field. Several gentlemen were nominatedto attend the Baltimore Convention, to make overtures to that body."The Pittsburgh Presbytery will meet in Allegheny on the firstWednesday in July, at 10 o'clock, A. M.

THEREFORMED PRESBYTERIAN.Vol. VIII. July, 1844. No. V.THE STUDY OF ECCLESIASTICAL HISTORY.*The church is a society composed of members of the human familyin covenant with God. This society was constituted by the LordJesus Christ in Paradise immediately after the fall. The design ofthe illustrious Founder was to display the divine glory in the salvationof sinners. Such a design, exercising and displaying in itsaccomplishment all the perfections of Godhead, could not fail toproduce results the most stupendous. For the building of mercy,a foundation firm and permanent was laid. The Mediator of thenew covenant was appointed to erect the superstructure. And thisappointment he fulfils, notwithstanding the combined opposition ofSatan and ungodly men. " The gates of hell shall not prevailagainst it." He shall bring forth the headstone thereof with shoutingsof grace, grace, unto it./•An object so grand is well suited to attract the attention of everyintelligent being. To the holy angels it furnishes matter of delightfulcontemplation. "By the church is made known to the principalitiesandpowers in heavenly places, the manifold wisdom of God."Their admiration of the perfections of their Creator is heightenedby beholding them displayed in the system of grace. " There isjoy among the angels over one sinner that repenteth ;" and fromtheir delight experienced in every instance of conversion, we mayinfer the fulness of joy with which they behold, in every age, theransomed of the Lord coming to Zion.But the redeemed from among men, have in the church a specialinterest. To them she is indeed an object of delightful and profitablecontemplation as displaying the glory of the divine perfections.Shealso presents the strongest claims to their support and affections,securing to them, as she does, the most invaluable privileges by herblood < A Lecture bought delivered charter. at the They opening do of more ihe sixth than session walk about of the Zion, Seminary count of theReformed P-esbyioriau Church : Allegheny, Nov. 7th, 1813, by Kcv. 1 nomas bpruull,Fiufesioi of Ecclesiastical History, &c.N

9SThe Study of Ecclesiastical History.her towers, mark her bulwarks, and consider her palaces —they enterthe sacred edifice, admire its beauty, and make it the place of theirpermanent abode. " They that love his name shall dwell therein."Nearly six thousand years have elapsed since the foundation stonewas laid in Zion. The building is still progressing, a visible monumentof divine goodness, wisdom and power. Vain have been allthe attempts of its enemies to effect its destruction. God is in themidst of her, she shall not be moved. " No weapon that is formedagainst her shall prosper."Among the subjects claiming the attention of those "who wouldbe instructed unto the kingdom of heaven," the history ofthe churchis not of the least importance. Of this subject it is proposed totreat in this lecture, according to the following plan.I. Show the advantages of an acquaintance with ecclesiasticalhistory.It. Exhibit a plan for the successful prosecution of this branch ofstudy._I. The advantages of an acquaintance with the history of thechurch.1. The gratification of a desire for knowledge. This desire isnatural to man; and the proper gratification of it, as well as of all ourdesires, conduces much to our happiness. Children at a very earlyage give evidence of a disposition to enlarge their stock of knowledge,and of delight when they have made an intellectual acquaintance.All men are like the Athenians, desirous " to hear or tellsome new thing." Writers of fiction, aware of the existence of thisprinciple, take care when catering for the intellectual appetite tospice the food with a good share of novelty.That we are thus constituted for a wise and good end, there canbe no doubt. He who has endowed us with a desire for knowledgehas made provision for its legimate.gratification. And by thus constitutingus, he has furnished us with motives which act as infernalsprings to move the soul in a direction favorable for the supply ofits intellectual wants. This very consideration commends to ourattention the cultivation of an acquaintance with the history of thechurch. In no other history is there so much that is fittedto exciteemotions of wonder and admiration. From her organization till thepresent time, and onward till her militant shall be exchanged forher triumphant state—the church, as exhibited in the records ofthe past, and the predictions of the future, presents to view themost interesting object to which the attention of intellectual beingscan be directed. It cannot be otherwise. The plan of her existencewas devised by infinite wisdom, and executed by almightypower. The works of God in the creation and government of theuniverse are well suited to awaken in the soul emotions of wonder;but in the organization of the church out of materials seeminglyunsuitable and in a way beyond the conception of created minds—in her preservation in the world that lies in wickedness, from themalicious designs of her numerous and powerful enemies, and inher filialdeliverance from every thing that defiles or injures, whenshe shall become " a glorious church not having spot or wrinkle or

The Study of Ecclesiastical History. 99any such thing," there is such a glorious display of all the di.vinoperfections as should excite in the soul the highest degree of admiration.When Moses saw that the bush burned with fire, andwas not consumed ; he said, " I will now turn aside and see thisgreat sight why the bush is not burnt." A spectacle not less wonderfulis exhibited in the continuance of the seed of, the woman exposedas they are to the subtle and fierceassaults of the serpent andhis seed. The interest of the beholder is much increased, by a considerationof the invincible hand that operates iu every part of themagnificent scene. Phenomena there are exhibited in the ecclesiasticalheavens which can never be explained, without taking intothe account that " the Head of the Church is Christ, and the Headof Christ is God." That she has survived great kingdoms andmighty empires, is owing to His mandate who "puts down one, andsets up another." " Thus saith the Lord, as new wine is found inthe cluster, and one saith, destroy it not, for a blessing is in it, sowill I do for my servant's sake that I may not destroy them all."—"Touch not my anointed and do my prophets no harm." "BecauseI live ye shall live also."The truth of this history is also an important matter to those whoseek by an acquaintance with it to gratify their desire for knowledge.The evidence on which our faith rests respecting the historyof the church for the firstfour thousand years of her existence isdivine, and the remaining part of her history is sustained by clear andcompetent testimony. Here our sympathies are not awakened bya well told tale of imaginary distress—our admiration is not excitedby a fictitiousdetail of extraordinary deeds—our indignation isnot aroused by a farcical exhibition of treachery, injustice or cruelty.This is the case in reading works of fiction and some that professto narrate matters of fact. With them the illusion is soon dispelled,and the very thought that the narration is not real destroys the effectand induces the sensible reader to lay aside the book with disgust,and to avoid being the second time duped -by the artful novelist.—But with feelings the very reverse, we rise from a perusal of thehistory of the church. The mine in which we have been digginghas proved productive, and we enjoy the pleasure of a rational gratificationof our intellectual cravings.2. An increase of useful knowledge is another advantage of anacquaintance with the history of the church. The amount of informationacquired by reading depends not on the quantity, but onthe kind of matter read. And an interest in the subject is necessaryto fixthe attention to facts read or recited. We peruse the biographyof a friend or intimate acquaintance with more lively interest,than of an entire stranger. The patriot dwells with delight on thehistory of his native or adopted country, and treasures up in hismemory even the most trifling incident, whilst the histories of othernations are hastily perused, and important facts are soon forgotten.In this way we may account for the manifest disproportion betweenthe amount of knowledge possessed and the quantity of readingperformed. That the present generation are a reading people, istrue, but that they are a well informed people is a statement which

100 The Study of Ecclesiastical History.facts will not warrant us to make. And much of the knowledgethat is possessed, cannot with any propriety be called useful. Thegreater part of readers are like the ill-favored kine of Pharaoh'sdream, however much they eat they still remain lean. That the studentof ecclesiastical history may be profited by his labors, it isnecessary that he be a member of and really attached to the church.He must set "Jerusalem above his chiefest joy" and earnestly desirethat all the days of his life, he may dwell in the house of God"to behold the beauty of the Lord and to inquire in his temple."To those who are not animated by this desire, the church possessesno attractions. They view her as an outcast, saying " this is Zionwhom no man seeketh after." They have no desire either to knowher history or to inquire into her destiny. But there are some towhom the very dust of Zion is dear and who take pleasure in herrubbish and her stones. To them every incident connected with herhistory is deeply interesting. From God's dealings with her and withthe kingdoms of this world on her account; they learn much thatenlightens the understanding and warms the heart. Arid feelingidentified with this spiritual association, and being taught thatthere is a general uniformity in the dispensations of divine providence,they review her past history, to lay up in their memories andin their hearts facts, that will serve in future, as incentives to duty,encouragements under trials, and antidotes to the temptations of theadversary.The church is " the light of the world." This important truthmust be kept in view by those who would with advantage peruseher history. She shines it is true with borrowed light, but thebeams which she reflects emanate from the Sun of righteousness.—Like the moon to which she is compared in scripture—she has hertimes of waxing, and of waning ; of obscuration and of brightness.The causes of these changes furnish to the serious inquirer subjectsof more profitable investigation than do the phenomenaof the heavenlybodies to the learned astronomer. They often lie deep, andfor a long time operate silently, while those who are most concerned,appear wholly unconscious of their'existence. To this fact may beascribed the apathy of the church, when in times of declension sheseems insensible to impending danger. But the faithful historianthrows open the chambers of imagery, and invites us to turn andseethe great abominations that are committed in secret. And thoughthe mind recoils from the sickening contemplation it is neverthelessprofitable, at times, to explore these dark recesses, and see recordedby the pen of history a verification of the humbling truth that, "theheart is deceitful above all things and desperately wicked."But there are other portions of the history of the church on whichthe mind dwells with equal advantage and greater pleasure. Whenthe church is seen in her relation to her exalted Head, whether inher infantile, youthful or mature state she is "the perfection of beauty."From an acquaintance with her in " times of refreshing"the mind is replenished with knowledge delightful in its acquisitionand profitable when possessed. Then the truth is verified, that theLord dwelleth in Zion. He loves her with an everlasting love, and

The War with the Dragon. 101though he visits her transgressions' with the rod and her iniquitieswith stripes, yet he will not be unfaithful lo his promise nor makevoid his covenant. These truths, full of consolation to believers,are exhibited in the biography of the bride the Lamb's wife; and" let him that readeth understand."( To be coniinued.j(Continued from p. 85.)THE WAR WITH THE DRAGON.In former numbers we endeavored to settle the general periodof the war—-the parties engaged—and the character of the first particularperiod, the war in heaven, applying the war of this period tothe persecutions from the rise Of the man of sin to the time of thereformation. We are now in the fourth place to notice the secondperiod—that of the flood, and apply the general principles hastilynoticed, to the particular features of this second period.1. The dragon now carries on his war against the church and theinterests of true religion by popular excitement rather than by arbitrarypower and bloody persecutions.Before the reformation the Pope claimed a supremacy over allmatters, civil and ecclesiastical, and the right of distributing crownsand sceptres among the despots of the earth, and of parceling outpower among them as a parent distributes gifts and toys among hischildren. And with as much complacency as ever the "regium donum"was conferred upon a parisitical priesthood of later times, didthe holy father divide the whole American continent betwixt Portugaland Spain. When kings incurred his displeasure, the most humiliatingand degrading atonement was often required—the bow ofthe menial often made at the feet ofthe proud prelate, or the crouchingoffender stripped of his dignities and perhaps excommunicatedfrom the pale of the visible church. Since the fall brought darknessinto our world, never did thicker clouds hang over the human mindthan during the dark ages of popery from the sixth century to thesixteenth. Learning and science degenerated with a rapidly recedingtide, leaving behind the mire and dirt of a turbid sea. Thetenth century in relation to letters among the Latins, was called theiron age—they were sunk into the most brutal ignorance. Superstitionreigned with iron sway and ignorance riveted the shacklesof despotism fast upon the human mind. The whole extent ofthe'symbolical earth opened to view One wide-spread scene of impiety,superstition, idolatry, ignorance and crime. This state of thingswas superinduced especially through the corruption of the priesthood,and this debasing corruption too often found its perfect personificationin the person of the popes, at once the patterns andpatrons of every vice. In the hands of such men the sceptre becamea scourge to mankind, and the altar the Golgotha of true religionand human rights, on which was laid the grave stone recordingnought but what had once been.

102 The War with' the Dragon.'aA new era soon burst upon the world with its sun of science, religionand liberty. The bible, through the facilities afforded by thenew invention of the art of printing, spread with rapidity and vigordefying all attempts to extinguish its blaze—its light and its heatwere irresistable. The power and the infallibility of the pope beganto be called in question. Emperors and kings, especially ofGermany, France and England, began to feel their consequence andto think their sceptres were not the signs of the name, merely ofpower, but of the thing. They consulted their own interests asprimary, and the papal supremacy sank accordingly. Diets andcouncils, instead of papal bulls determined matters in religion.—The seeds of liberty were sown, matured by free discussion, popularfeeling and excitement were abundant in their growth, and thepeople thought, spoke, discussed, and inquired for themselves—thewhole current was changed by the reformation. The spirit whichanimated the bold and leading minds, such as Luther,Carlstadt, Melancthon,Zwingle and others was not long confined to a few leadingand persevering adventurers. The populace caught their spirit,and the public debates which collected thousands and inflamed theirminds—the "Theses" of Luther and other kindred publicationsspread over Germany and other parts ofthe continent—all combinedin producing an extraordinary change upon the public mind, and informing a current favorable to liberty and reformation which nopower on earth could arrest. The dragon saw that it must be divertedinto a different channel, to subserve his interests in the war;and in this he so far succeeded as to make it a powerful instrumentof harm to the interests of true religion and the true church. Hecast out his flood of errors, heresies, infidelity, atheism, &c, whichcarried into their immerging whirlpool all surrounding inferiorstreams, arresting the attention of the public mind now awakenedto the investigation and discussion of every subject thrown out beforeit as a lure. The unsanctified mind is easily led into the abuseof the most sacred rights. An itching ear leads to hear every error.An inquisitive and speculative mind not seasoned with grace,becomesan easy prey to the fascinations of specious heresies, and the currentbears up and carries away its airy and deluded victim into itsdeadly vortex.The " age of reason " followed quickly the dawn ofthe reformation.Its spirit and genius counteracted to a lamentable degree theblessed influence of the spirit which characterized the reformation,(a spirit of veneration for the scriptures as the only rule of faith andmanners—the infallible standard in all things) setting up conscience,reason and the will of the people above revelation, and denying tothe cardinal ordinances of God that to which their Author assignedthem, as gifts from above to man for good, and as the only conservativeordinances to whose righteous administrations God has annexedthe infallible promise of good to those enjoying them and hisperfect law given for their regulation. Such is the character of thespirit that has long been at work throughout all Christendom. Everyappeal is made to the popular prejudices, and to the popular will,while the divine ordinances are overlooked and the divine authority

The War with the Dragon. 103disregarded. What the popular will demands must be done, thoughGod command otherwise. The honor due to God and the submissiondue to his ordinances are given to the benevolence of manand to the enlightened spirit of the age. In revolutionary France,where God was dethroned and the will of the sovereign people setup, this rampant spirit of infidel independence run its curriculum,which terminated in the downfall of that revolutionary and infidelrepublic. The same spirit is doing its work of desolation in theseUnited States—it is the life and soul of the civil institutions. Allpower is derived from the people as the original and rightful source ;none acknowledged in God—none in his law; and yet, with theshocking perversion of the xiii. of Romans, is made the demand ofconscientious allegiance to every thing in the name of power set upby the will ofthe people without regard to its moral scriptural claimsupon the conscience of the christian, who takes the divine law asthe only rule. And this demand is made upon the conscience onthe ground that the people will it so. Is not this to exalt itself aboveGod, and above all that is called God ]The dragon no longer since the reformation wars against thechurch by arbitrary power and bloody persecutions, but by popularexcitements. Appeals are no longer made to the sword—nor doesthe devotee of the man of sin bow at the throne or the altar, but atthe feet of the sovereign people.2. Satan resorts to " authoritative tolerations" under the popularnotion of civil and religious liberty—liberty of conscience, &c. Avery plausible and popular external; yet in its abused and popularapplication is subversive of the divine authority and government.—•Since the days of the Westminster Assembly " Erastian toleration''has been familiar to the faithful contenders in this and in theland of ourcovenant fathers. There, when settling the standards ofthe chu'rch,against it they " turned the battle to the gate;" and often since,have they been called to contend against it even unto blood in thehigh places of the field.In consistency with these remarks, we, however, deny that anypower on earth has the right to dictate to conscience either in faithor practice—that any civil power has the right of dictating' or settlingthe faith or creed of the church, or can exercise any power " insacris"—that the civil magistrate can have any right to compel ecclesiasticalcourts to meet at his call or can have any right tosit or speakin them, or adjourn them at his pleasure. The spiritual privilegesand independency of the ecclesiastical courts—the liberty of conscience,and its freedom from the authority and commandments ofmen, and its exclusive subjection to the will of God in the scriptures,are subjects foreign from the affirmation ofthe proposition " that authoritative,erastian tolerations of this age, under the notion of libertyof conscience, are the effects of Satan's flood cast out to harmthe cause of truth."There are several kinds of toleration, which are as wisely setsnares on Mispah and nets spread upon Tabor to ensnare the unwary.1. Erastian tolerations, from which flowpersecutions. Fromsuch did those bloody persecutions flowunderthereigns of thebloody

104 The War with the Dragon.James and the first and second Charles. 2. A granting of civil licensesto the violation of God's law, and legal protection to the violatorsin their transgression. An example or two will illustrate.—Licensed coffee houses, rum retailing shops, &,c are the well knownplagues and nuisances to society and the sources of the debasement

Calvinism and Arminianism Contrasted. 105Never in any period since the creation, have revolutions passedover the face of society in such rapid succession, as since the reformation.And now when casting an eye around, we may well exclaim—whatis stable 1 The fetters of popish despotism being sundered,and the nations feeling themselves free from the trammels ofsuperstition and persecution, rushed with impetuous madness into awild and deluging licentiousness which has shaken every thing thathad for ages been thought fixed; and another order of things hasbeen introduced bringing in its train sudden and successive andendless changes. The churches and the nations are convulsed; andanswering to the prophetic chart faithful in every outline, we havenow, in the providential dispensations of the Mediator, penciled andfilled up the divine delineation concerning them—" And I will shakeall nations," " yet once it is a little while, and I will shake the heavens,and the earth, and the sea and the dry land."(To be continued.)CALVINISM AND ARMINIANISMCONTRASTED.(Continued from p. 88.)5TH POINT. PERSEVERANCE OF THE SAINTS.Calvinists and Arminians differ respecting the perseverance ofthe Saints. Arminians allege that God gives to the regenerated themeans of preserving themselves in this state—for the effecting ofthis purpose gives grace to every man, which grace he himself iscapable of improving, so as to workout by it his own salvation. Theytake it for granted that common grace is given to every man, withwhich according as his will co-operates or not, he is, or is not saved.Calvinists deny that there is such a thing as common grace, there isno notice taken of it in Scripture. They affirm that the work is begunby sovereign grace, that the foundation is laid in grace, andthat every succeeding part of the superstructure is raised by grace,and that " the head stone is put on with shouts and acclamations ofgrace, grace unto it."Election, justification and adoption, are all acts of God's freegrace, and in every successive step of sanctification the sovereigngrace of God is displayed. The firstsanctifying act, called renovationor regeneration, is an act of sovereign grace, and all the succeedingacts in the progress of this good work by which the soul ispurified and brought to perfection, are to be ascribed to the samesource. The believer requires fresh supplies of grace in every partof his journey : the enemies he has to encounter are so numerousand powerful, the temptations with which he is assailed are so insidiousand fascinating, and his trials are so severe and perplexing,that he requires grace and strength to help in every time of need.—Like the travellers to the literal Jerusalem, they go from strengthto strength, from one communication of grace to another, unwear-N

106 Calvinism and Arminianism Contrasted.iedly, till they appear before the Lord in Zion. They receive outof the fulness of Christ grace for grace, and strength in proportionto their difficulties. " My grace," says God to Paul in his distressof spirit, " is sufficient for thee."Modern Arminians maintain that the regenerate may lose true justifyingfaith—fall from a state of grace, and die in their sins. Inother words, that they may be in a state of grace to-day, and heirsof Hell to-morrow. This surely cannot be applicable to these modernperfectionists, who think they can live without sin ;—if they canlive without sin, there is no fear of them dying in sin.That God's elect shall persevere to the end, I shall prove by thefollowing arguments and scriptural expressions :—1. The doctrineof the saints' perseverance rests on the solid basis of th£ divine perfections.The fore-knowledge of God proves the doctrine. " Godhath not cast off his people whom he foreknew." " Whom he didforeknow, (that is those on whom he fixed his love from eternity,)them he did predestinate—whom he did predestinate them he alsocalled, and whom he called them he also justified, and whom hejustified them he also glorified." Rom. viii. 29-30. The conclusionof this chain of reasoning is ' whom he did foreknow them he alsoglorified.' The Omnipotent power of God shows the finalperseveranceof the saints. They are kept by the power of God throughfaith unto salvation—divine Omnipotence is pledged for their safety." My Father who gave them me is greater than all, and they shallnever perish, neither shall any pluck them out of my Father's hand."The love ofthe FatherandtheSonsecurestheirperseverance. Whomthe Redeemer loves, he loves unto the end. God loved believerswith an everlasting love, drawing them with his loving kindness;and he declares "that his loving kindness shall not depart from them,neither will he suffer his faithfulness to fail."2. The perseverance of the saints follows irresistibly from theirelection. Believers are chosen in Christ before the foundation ofthe world, not on account of their foreseen faith or good works, butthat they should be holy and without blame before him in love.—" They are chosen through sactification of the spirit and belief ofthe truth." " They that are with the Lamb are, called, and chosen,and faithful." They are chosen from the world of mankind lyingin wickedness, and " kept in the hollow of Jehovah's hand as theapple of the eye." " Who shall lay any thing to the charge of God'select ] He has predestinated them to the adoption of children byJesus Christ to himself according to the good pleasure of his will."But can it be supposed that a purpose of God thus formed wouldbe frustrated 1 should they fall away then God's purposes solemnlyadopted and declared, would prove abortive, and God would befinally disappointed—nor could that scripture be true—" His councilstands, and he will do all his pleasure." 3. The death of Christas a surety and substitute for his people, proves this doctrine. " Helaid down his life for the sheep," and not for the goats. His atonementand intercession are co-extensive. " He intercedes for thosein whose room he suffered; for no more and for no less." He diedin the room of his people—he says, " if ye take me let these go

Calvinism and Arminianism Contrasted. 107•The reader will find a number of theie arguments in Paul's excellent work,their way." 4. His intercession proves the same doctrine. "Ipray for them, I pray not for the world ; but for them which thouhast given me." To show that, this is not restricted to the disciples,He says, " Neither pray I for these alone, but for them alsowhich shall believe in me through their word, that they all may be oneas thou—Father art in me and I in thee, that they also may be onein us." In this petition Christ prays the Father, that-all those whoshould believe iu him through the words of the Apostles may becomepartakers of that divine union in the heavens, which is themost perfect created resemblance of the ineffable union ofthe Fatherand the Son. If then his children fail of sharing this union, theprayer of Christ here recited will not be answered. He prays also that" they may be with him;" if they do not persevere in holiness, theycannot enter heaven, and this prayer also would remain unanswered ;but the divine Word declares that they shall be kept by the power ofGod, through " faith unto salvation, and presented to the Father at thelast day without spot or blemish, or any such thing." 5. From theconsideration, that he who hath begun a good work in them is abletocarry it on to perfection. To accomplish the salvation of such as believein Chirst, God sent his Son to become incarnate, to live a lifeof humiliation and suffering, to die on the cross, and to lie in thegrave. He has raised him from the dead, arid exalted him to hisown right hand, and constituted him at once an intercessor for hispeople, and the head over all things to the church. He has alsosent the spirit of grace to complete by his almighty energy the workof infinite mercy insactifying, enlightening, and quickening the souland conducting it to heaven. If he has done so much, will he leavethe work unfinished, and allow himself to be disappointed in theend 1 We cannot reconcile this supposition with the perfections ofGod. On this ground, Moses pleads for Israel, Deut. ix. 26-29, andJoshua intercedes on similar principles, Joshua-vii. 7-9. If it wouldhave reflected dishonor on the great name of God to redeem theIsraelites out of Egypt, and then to destroy them in the wilderness,still more inconsistent with the divine perfections would it be tosuffer those to fall and finallyperish, whom God has elected and redeemedfrom the bondage of" a natural state. 6. Because "they aremembers of his body, of his flesh,and, of his bones." If any ofthem could be dissevered, the mystical body of Christ might bemaimed and mutilated. It would not be perfect and glorious, butunsightly and deformed. 7. The believer's charter to the inheritanceis the same as the Redeemer's. They are heirs of God andjoint heirs with Christ. If the Redeemer's charter be so good, sois theirs; if it cannot be broken, neither can theirs. Their livesare hid with Christ in God ; because he lives they shall live also*8. Because they have the firstfruits and earnest of that inheritance.If an earnest gives security among men, much more so with God.—Men may neglect to fulfil a bargain even after they have given earnest,but God will not tantalize his creatures by firstgiving them theRefutation of Arianism," &c.

108 Notices of Covenanters.Holy Spirit as the earnest of their inheritance, and afterwards excludingthem from the full possession. 9. Because they are sealedby the Holy Spirit of promise to the day of redemption. Theycannot fall away and be lost unless the broad seal of Heaven can bebroken. The Holy Spirit dwells and operatesinthem, and preservesthem in the path that leads to everlasting life. John iv. 1. 10. If thesaints do not persevere to the end, the joy of Heaven over their conversionis groundless and vain. Christ says " that there is more joyin Heaven over one sinner that repenteth, than over ninety and ninepersons that have no need of repentance." According to the Arminianscheme, the object of this joy, though a penitentto-day, maybe a reprobate to-morrow ; may thus finallylose both his holinessand happiness ; and becoming more guilty, may of course become amore miserable wretch, than if he had never repented. In thiscase there would be no ground for joy at all, the celestial inhabitantsinstead of possessing solid and rational joy, would merely be tantalizedwith a hope of good never to be realized. Finally, the declarationsand promises of scripture prove the perseverance of the saints.Job xvii. 9. " The righteous also shall hold on his way, and he thathath clean hands shall be stronger and stronger." Prov. 4.18. " Thepath of the just is as the shining light that shineth more and more untothe perfect day." John vi. 39-40; x. 27-28; Jer. 32-40; 2 Thes. iii.3; Uohnii. 19; John iv. 14; v. 24; Phil. i. 6; and Jude 24-25.NOTICES OF THE COVENANTERS. NO. 6.A short time after the accession of James, Mr. Renwick held aconventicle in the moor of Evandale. A great company assembledfrom all quarters to hear the word of truth preached by this youthfuland zealous servant of Christ, who almost single handed, maintainedthe standard of the gospel in the fields. Afterthe day's workwas concluded, a meeting was held on the spot, for the purpose ofdeliberating on what, in the present posture of affairs, was best tobe done. After much consultation it was agreed that a full declarationof their principles should be published at the cross of Sanquharon an early day. They were convinced that no redress of theirgrievances was to be obtained ; they saw that they could not rectifymatters for themselves, and that the only thing left for them to do wasto testify publicly and strongly against the evil complained of. It wa3stated by some present that Mr. Shields had lately returned fromIreland, and was under hiding in the west, it was therefore agreedthat before any thing definitive was done another meeting should beconvened in a glen a few miles to the northwest of Sanquhar, andthat Mr. Renwick and Mr. Shields togethershould concert measuresrespecting the proposed declaration. Having, therefore, come tothis declaration, the assembly dispersed, every one being enjoinedto observe the strictest secrecy. It was notan easy matter, however,to secure the secrecy necessary in such cases; for it was not possi-

Notices of Covenanters. 109ble to hold any meeting, even in the remotest solitudes, without theintrusion of spies and informers, who appeared among them as wolvesin sheep's clothing, and who, by goodly words and fair speeches,insinuated themselves into the good graces of the simple-mindedpeople, who, practising no deceit themselves, were not so ready tosuspect others. The appointed day of meeting at length arrived.Mr. Renwick, who atthis time lodged in a place called Cumberhead,where he was kindly entertained for his Master's sake, had a journeyof about twenty miles to accomplish. He was.accompanied bya few faithful friends, one of whom, named Lainga steady adherentof the cause, lived in Blagannach, not far from the place" of the supposedmeeting. Blagannach is situated in the very heart of themountains, about half-way between Sanquhar and Mirkirk and nearHyndbottom, the lonely scene of a great conventicle held on oneoccasion by Cameron. The locality affords a specimen of one ofthe most perfect solitudes in the south Highlands, and, in formertimes, when the glens were not opened by roads, nor cleared oftheir woods, would not be easily accessible. The Laings of Blagannachare a very ancient family, their race having now been residentinthat placefor nearly four hundred years. The road betweenCumberhead aud the place where the conventicle was to be heldwas very rough and mountainous, and not easily travelled on horseback.Mr. Renwick and his company, therefore set out on foot theevening before. The night-season was adopted for the purpose ofconcealment; and after many a weary and toilsome step they reachedthe spot in the early morning. As they came along, groups ofpeople were seen gathering in from all parts to the secluded glen.The numbers that were assembling showed the deep interest whichthe populace generally took in the matter. When a goodly numberof the people had congregated, and were silently waiting tillthe services should commence, a man on horseback was descriedin the distance, advancing with all the speed that the ruggedness ofthe ground would permit. The deep murmuring of voices washeard throughout the congregation, like the low muttering of remotethunder. It was obvious to every one that the horseman was thebearer of important tidings; this was indicated by his hurried and impatientmovements. Every heart throbbed with solicitude, and theanxiety of the moment was intense. At length the approach of themessenger put an end to suspense. " Ye are betrayed, my friends !"vociferated he, when he was within cry of the company: "Ye are betrayedand the enemy is at hand." This was indeed the case, atraitor had found his way into the camp at the former meeting, andhe lost'no time in communicating the designs of the party to the enemy.This informer was a man of the name of Sandilands fromCrawford-John, who had been seen in company with the commanderof the dragoons on the evening preceding. This infamous characterwas in the pay of the enemy; and he exerted himself in everyway to gain the good opinion of his employers, and to retain hislucrative situation.This information spread consternation throughout the meeting,and it was resolved instantly to abandon the spot, and to retire to a

110 Notices of Covenanters.still more secluded place among the mountains, and the neighborhoodof Blagannach was fixed on as the place of retreat. • The tentunder the awning of which Mr. Renwick was to address the multitude,was erected on the edge of an impassible morass, andwas constructed of strong stakes driven deep into the moss, audcovered with the plaids of the shepherds. Before the work of theday commenced, it was agreed that Mr. Renwick should exchangeclolhes with some individual present. The design of this was, that,in case of the sudden appearance of the troopers, he might the morereadily effect his escape. There was no small danger attending thisexperiment to the man who should assume Mr. Renwick's dress—asa person in clerical habiliments would, in these times, be easily distinguishablefrom the rest of the people. Laing, however, wasready to incur all the risk attending the project, and he generouslyoffered to substitute himself in Mr. Renwick's stead. He was astout and intrepid man, and fully prepared for a tough pursuit by theenemy, should they make their appearance. Mr. Renwick was forcedto comply with the wishes ofthe company, and to attire himselffor the present in a garb different from his own, but not an inappropriateone for it was the garb of a shepherd. This was done witha most generous intention, for Mr. Renwick, possessing a constitutionby no means robust, was much exhausted with the toil of theprevious night's journey, and therefore incapacitated for much exertionin the flightbefore his pursuers.When all things were arranged, and the watches stationed atproperdistances to give due warning in case of danger, this little churchconvened in the wilderness, engaged in the solemn worship of God.The words from which Mr. Renwick preached were, "He thattoucheth you toucheth the apple of his eye." This text, it would appear,was selected for the occasion and it is expressive of the peculiarityof the Lord's care and sympathy in reference to his people,whose enemies are watching the opportunity of injuring them.—The eye is a very delicate and sensitive organ, and there is no partofthe body we are so ready to defend with a more instinctive promptitude.Hence he who harms his people touches Christ in the tenderestpart and inflicts an injury which he is prepared to resent.—This subject, then, would be employed by the preacher for the purposeof strengthening the faith and the fortitude ofthe handful thathad now met among the mountains to bear witness to the truth.—There is something exceedingly soothing and encouraging in thethought that God exercises over us a special guardianship as his people,that the shield of his providential interference is interposed betweenus and our foes, and that the sympathies of Christ are everawake in our behalf.As the company were listening to the discourse, with minds deepabsorbed in the subject, the word was suddenly interrupted by thereport that the dragoons were within a quarter of a mile of thespot. All was confusion, and the congregation instantly scattered.The greater part fled to the moss, where the dragoons could noteasily follow them. Laing arrayed in Mr. Renwick's clothes, tooka different route; and rendered himself as conspicuous as possible,

Notices of Covenanters.Illfor the purpose of attracting the notice of the dragoons to himselfsingly and alone, as the supposed individual after whom they werechiefly in quest. The stratagem succeeded ; and the main body.ofthe troopers turned in the direction in which he was fleeing, andthis afforded the people and Mr. Renwick the opportunity of escaping.Laing acting as a decoy, led the seldiers into the deepest andmost inextricable parts of the morass. He knew every foot of it,and could wend his way with ease through its entire breadth andlength. In these morasses there are generally narrow paths thatare known only to shepherds who can pass and repass with perfectsafety, where strangers might probably lose their lives. Laing andthe few men who were with him, endeavored to preserve a certaindistance from the pursuers—not to advance too far lest they shouldgive up (he chase as hopeless and turn on the others—and not toproceed too tardily lest their enemies should get within shot of them.The troopers seemed to have no doubt that the person whofh theywere following was Mr. Renwick, both from his appearance andfrom the assistance which they saw was occasionally lent him instepping the deep moss hags. The individual about whom so muchsolicitude was manifested could be no other than the minister, andtherefore they determined to capture him, come of the rest whatmight. When the horsemen had advanced a certain way into themoss, the impossibility of advancing further became instantly apparent,and, therefore, it was agreed that two or three of the morerobust of the party should dismount and pursue on foot. In a shorttime, however, .it was found that this method was equally impracticable,for the tall heavy men, with their unwieldy accoutrements,leaping and plunging in the moss, sunk to the waist, and could withdifficulty extricate themselves. In this attempt one of their numberbroke his leg and this incident put an end to their pursuit. Theydragged their disabled companion to the firm ground, and conveyedhim to the Blagannach. The good wife of Blagannach, was the onlyperson who was within when the party arrived; the rest of thefamily, who were at the conventicle not having yet returned. Thesoldiers behaved very rudely and questioned her closely respectingher son and her husband. The honest women, however, seemed topay little regard to their inquiries professing to be greatly distressedat the loss of a good milch cow that had that morning disappeared inthe moss. After they had refreshed themselves with what provisionsthey found in th^ house, and perceiving that they could elicit nothingsatisfactory from the old matron, they departed, being themselvesthe only party who that day had sustained damage. They marched toCrawford-John, where they left their comrade with the fracturedlimb, till he should recover. Tradition says that the soldier whomet with the accident became an altered man, that during his confinementhe began seriously to reflect on the course he had been pursuing; that the iniquity of his conduct became clearly apparent,that he was led to true repentance and faith in the Savior ; and thatafter his recovery, he connected himself with the cause he had persecuted,and lived a zealous, and devoted Christian.

112 Acknowledgment.ACKNOWLEDGMENT.The subscriber received on the 15th inst. a letter, which came tohim through the post office, containing a bond for one thousand dollarsinvested in the five per cent, water stock of the city of NewYork.The above sum the donor wishes him to hold in trust for, and asan agent in behalf of the Theological Seminary of the ReformedPresbyterian Church located in Allegheny City, Pa.: Rev. James R.Willson, D. D. and Rev. Thomas Sproull, Professors.The above sum is given expressly, that the yearly interest mayaid in supporting pious young men entering said Seminary, whoare unable to obtain unaided their theological education.Also, if at any future time the Theological Seminary should bedisorganized, the donor wills and directs that the principal and interestof the above be given to the Synod of the Reformed PresbyterianChurch, the principal to be preserved and the interest arising therefromto be expended in sustaining Home Missionary preaching ofthe gospel.And the donor farther with and directs the subscriber, when theSeminary, or the Synod shall call, and demand of him said bond,to give or transfer the same to their respective trustees, or suchpersons as are authorized by them to receive the same.The substance (and nearly the words) of the communication ishere given. The name of the donor is withheld. The letter concludedwith "Respectfully yours," but no name, so that this remarkablyliberal donation to advance a " covenanted work of Reformation"is not to obtain the praises of men. The interest on the bondcommenced the firstinstant and will be paid quarter yearly. Theinterest, with money dedicated to a similar purpose by the " JuvenileAssociation of the 2d Reformed Presbyterian Congregation,New-York," will be forwarded regularly to any student or studentswhom both professors recommend as deserving, and the name of theapplicant, like the name of the donor, kept secret.That Zion's glorious king may greatly bless the donor, satisfyinghis soul with the choice blessings of the new covenant, " making fathis bones, and himself like a well watered garden, and like a springof water, whose waters fail not;" that his donation may be greatlyinstrumental in advancing God's covenant cause in this land ; andthat many others among the witnessing remnant may be influencedto give liberally of their substance to raise up an able, learned andfaithful ministry to advocate the righteous claims of prince'Messiah,are the earnest prayers ofANDREW STEVENSON.New-York, May 20th, 1844.

Obituary, S/c—Ruins of Nineveh. 113OBITUARY OF ROBERTGARDNER.Died, on Monday the 21st of April last, in Ramsay, CanadaWest, m the 62d year of his age, Walter Gardner. He was bornof religious parents, both members of the Reformed PresbyterianChurch in Scotland. His father was ruling elder in the ReformedPresbyterian Congregation of Wishawton under the Pastoral careof the late Rev. Archibald Mason, D. D. His grandfather adheredto the covenanted Reformation under the faithful ministry of outmartyredRenwick, and remained with the societies when left withouta fixed Pastor after the Revolution settlement. He was instructedearly in the principles of the covenanted testimony. This testimonywas dear to him as he embraced it fromadeep sense of duty.He was formerly a member of the Wishawton congregation and latterlyofthe Reformed Presbyterian congregation of Ramsay. He wasan ornament to the church and contributed liberally to the support ofthe ordinances. To an extensive stock of religious knowledge he addedthe practice of piety and the love of peace without compromisingtruth. Few have surpassed him in tenderness towards the characterof others. In the neighborhood in which he lived his unassumingpiety and the warm-hearted benevolence which he manifestedto all commanded general respect. His family has lost in him anaffectionate husband and father whose faithful counsels and pious instructionswill be long remembered and deplored. The church onearth has also lost in him a useful member in his station whose endwas peace—" Blessed are the dead that die in the Lord from henceforth,that they may rest from their labors and their works do followthem. Rev. xiv. 13.A VISIT AMONG THE RUINS OF NINEVEH.AMILETTER FROM DR. GRANT,TO THE NEWYORK OBSERVER.Since my last, I have been out ten or twelve miles across the ruinsof Nineveh, in a north-east direction, to see some very interestingantiquities, that have been discovered by the French consul thepresent year. He first began to excavate in the large mounds nearthe riverjust opposite to Mosul, and confirmed my previous opinionthat these ruins, commonly called the ruins of Nineveh, are the remainsof more recent structures built from older materials, probablythe " Modern Ninus," (existing in the early part of the christian era,)built from the ruins df the Ancient Nineveh, which was destroyedby the Medes and Babylonians, about 595 before Christ, from whichtime it fell entirely to decay. Nothing appears to have remainedof that "great city" in the lime of Alexander and Xenbphon, as theyboth passed over or very near its site, without making any mention ofit. On the other band, Tacitus speaks of " Urbs Ninos" as existing in his day ; whence the inference (supported by other evidence)o

114 Ruins of Nineveh,that a modem city named Ninus was built from the ruins of the old :a view which is fully confirmed by the appearance of existing ruinswhich are now ascertained to have been constructed of older materials; broken stones and burnt bricks with the cuneiforme (" arrowheaded")inscriptions being discovered built into immense walls,which remain deeply imbedded in the large mounds of which theruins are partly composed.But the ruins to which I am now calling your attention are of adifferent kind, and 8 or 10 miles distant n. e. from these ; but yetso near, that they may very well have been included in the walls ofNinevafi. Indeed, from the area ascribed to that city, both by sacredand prafane writers, the site of these ruins must necessarily havebeen embraced within that city—assuming the alleged site lo becorrect, of which I have no doubt, since the distance from the Tigi hdoes mil admit the idea that Nineveh may have lain between theseruins and the river.The ruins are found imbedded in a mound 60 or 70 feet high, and1290 paces in circumference at the base. They consist of a seriesof rooms, with a variety of figures and representations most beautifullysculptured in bas-reliefs upon the walls and portals, some ofcolossal sizo ; others larger than life, with a great amount of inscriptionsin the "arrow-headed," or what is often called the Babyloniancharacter. The largest room yet discovered, which is about 30 feetwide, hasbeen excavated about 60 feet in length, and probably extendsas much farther; is entirely surrounded by a broad belt ofthese inscriptions, with battle scenes, sieges, or storming of cities,war chariots trampling down enemies, archers, heads of the victimspiled up, and a scribe taking account of them, &c. &c. Above thewriting is another line of figures walking, sitting in chairs, &c, thewhole sculptured upon immense slabs of" Mosul marble," or sulphateof lime, ten or twelve feet square. Most of the other roomshave colossal figuresof men, &c.; and in one ofthe rooms they aremostly bound wilh heavy fetters, representing distinguished prisoners,or captives taken in war.The principal doorway, leading to the large room, has on eachside a gigantic sphinx like figureof an ox with wings and a humanhead having a long beard, standing in bold relief in place of the doorposts. The head has been broken off, (leaving the beard,) and liesnear it—altogether it was 15 feet high. The part now standingwithout the head is 12 feet, and the other dimensions in proportion.—This figure has images like that of the figures found at Persepolis,which it altogether resembles, and this supplies a fact which couldonly be conjectured in relation to them, that they also had humanheads. In this figure there is a correspondence to the Cherubim,(Calmer.,) and a resemblance to some of the sphinxes of heathenmythology. But I have found no theory respecting its origin ordesign. At the side of these figuresis another somewhat smaller,in bas-relief upon the wall, in a niche, consisting of a human figurewith wings and an eagle's head, or that of some bird of prey; andother similar figuresare found in another doorway, near the end ofthe same room. Has this any connection with the god Nisroch,

Ruins of Nineveh.] Uworshipped at Nineveh, 2 Kings xix. 37, (see Cahnet, Robinson's) /Nise or Nisher in Hebrew, Syriac and Arabic Humifies eagle, (seealso Gesenius Lex.) Here is the eagle's head, and it is found alNineveh where Nisroch was worshipped.There is one, probably two, more ofthe riphinx-like figures abonl150 feet E. N. E. of those described, and other rooms with sculpturessome 300 feet still east of those. Indeed the whole mound isprobably full of them, or nearly so. The rooms are paved, and thepavement of the portals is covered with inscriptions. The wallsare very thick ; from ten to twelve feet, and filledwith earth betweenthe stones which form the rooms, the earth in these countries beingvery tenacious, so as to form strong and durable walls when proper"ly wrought. The stones are fastened with large copper spikes, andremains of copper utensils and a wheel much corroded are alsofound, but no iron. The walls above the stones appear to have beenbuilt up of ornamental brick, of which there are remains painted orstained. And it would seem that the rooms must have been lighted, if at all, with windows in this part of the wall, more than ten feelabove the floor,as is common in Mosul at this day in part. Theroof was doubtless supported by rafters, of which there are someburnt remains found among the ruins.For what purpose, when and by whom, was this edifice built ?Was it a palace, a temple, or a tomb? The general character ofthe figures seems to denote that they were designed to perpetuatethe fame of some great conqueror. What a lesson of the vanity ofearthly fame ! From their tomb of centuries they are dug up to begazed at by men from a continent then, and for ages after, unknown;and to the eager enquiry, who made these splendid structures, echoanswers Who 1Without attempting to furnish a satisfactory solution of all theinquiries that crowd upon the mind, and which must be left to thefotunate genius who may decipher the numerous, and, for the mostpart, still very perfect inscriptions, I may venture to remark that itprobably belongs to an age ofthe Assyrian empire, and belonged toancient Nineveh. The next dynasty was the Kaianan, or that ofCyrus, and his successors, which was overthrown by Alexander theGreat about 331 B. C. Now there is strong evidence that Alexanderencamped and passed very near the site of these ruins just beforehis last battle with Darius, and yet no mention was made of it,and as historians agree in saying that Nineveh immediately fell loruins after its capture by the Medes and Babylonians, the inferenceis that this structure had also fallen to ruins, or at least, that it wasnot built under the dynasty of Cyrus.Next followed the dynasty ofthe Seleucidoe or successors of Alexander, who used the Greek character in their inscriptions ; and asthis is not found in these ruins, we infer that it was not the work ofthis age, were there no other objection. The same objection hold.:under the Parthian dynasty, which succeeded about 250 B. C. andcontinued to A. D. 428, during which we find the Greek characteion all their coins and monuments, of which the latter are inferior tothose I have described.

116 Ecclesiastical Proceedings.In the Sassanian dynasty, which followed and continued till theMohammedan era, the architecture had still more deteriorated, andthe character in use was the, Pehlivic still seen on their coins, &c.It appears from both Scriptural and historical allusions, that Ninevehcontained both palaces and temples probably of much magnificence; and Rollin speaks of a splendid monument built by Semiramisat Nineveh, in honor of Ninus, which remained, he says, longafter the destruction of the city. But, for this fact, which might besomewhat to our purpose if well substantiated, I know not his authority.I will only add that the inscriptions, though much like thoseat Babylon, appear more simple inthe combination, and differ slightlyfrom those at Persepolis and Van, perhaps denoting a differentlanguage. What can it be 1ECCLESIASTICALPROCEEDINGS.The New York.Presbytery met at Coldenham on the 28th May,and after some minor business proceeded to hear pieces of trial forordination from Messrs. J. W. Shaw, and J. M. Beattie, the formerof whom had, at a preceding meeting, accepted a call from the congregationat Coldenham, and the latter a call from the united congregationsof Ryegate and Barnet, Vt. Mr. Shaw delivered a lecturefrom Heb. x. 19-22, Mr. Beattie, from Heb. i. 1-3. Mr. Shawdelivered a discourse from 1 Pet. ii. 7, firstclause :—" Unto youtherefore which believe he is precious." Mr. Beattie from 1 Cor.ii. 2 :—" For I determined not to know anything among you, saveJesus Christ and him* crucified." These pieces of trial, after variouscriticisms by members of the court, were severally sustained. Onthe morning of the following day, the candidates were examined.The examination of each was sustained. After a very able, clearand impressive sermon, by Rev. David Scott, from 1 Tim. iv. 16 :—"Take heed unto thyself, and unto the doctrine; continue in them :for in doing this thou shalt both save thyself and them that hearthee," the Rev. James Chrystie took the engagements of the candidatesrespectively, by propounding to them the Formula of Questionsfor ordination, they returning appropriate answers, and thenproceeded to offer up the ordaining prayer, during which, at theproper time, the hands of the Presbytery were laid first on J. W.Shaw, then on J. M. Beattie, and they thus set apart and ordainedto the work of the holy Ministry. Mr. Shaw was also installed inthe Pastoral charge of the Coldenham Congregation. The righthand of Fellowship was given to the newly ordained ministers, afterwhich the Rev. James M. Willson delivered to them the charge,and Rev. A. Stevenson gave the charge to the congregation of Coldenham.The Terms of Communion were then subscribed byMessrs. Shaw and Beattie, in the presence of the Court. The occasionwas an interesting one. A large audience were in attendance,and the services were solemn and appropriate.

Items of Intelligence. 117A call by the congregation of Rochester, N. Y., on the Rev. DavidScott, certified to have been sustained by the Rochester Presbyteryas a regular gospel call, and which had been transmitted tothe New York Presbytery for presentation, was in the ordinaryform presented to Mr. Scott, and by him accepted. The Clerk wasdirected to give due notice of the acceptance of this call to theRochester Presbytery.The court proceeded to hear pieces of trial for licensure, fromMr. Samuel Bowden, a student under its care, who has completedthe course of Theological studies in our Seminary. He read a" Latin Exegesis" on the theme "An Christus solus ecclesia caputsit ? and delivered an " Exercise and Addition" from 2 Pet. i. 1-3;each piece was sustained as a piece of trial. Subjects for the tworemaining pieces of trial for licensure wereassigned to Mr. Bowdenby the Moderator: viz. 1 Cor. ii. 12-15 for popular lecture, andMat. xxviii. 18 as the subject of a popular sermon.The following appointments of supplies to vacant congregationswere made.Rev. C. B. McKee, Baltimore, until next meeting of Presbytery,—except August, during which month he is to supply at Kortrightand Bovina—and to administer the Sacrament of the Lord's Supperto the Baltimore congregation at such time as may best suit theirconvenience. /Rev. Thomas Hannay, Kortright and Bovina, 4th and 5th SabbathsJune, 1st and 2d Sabbaths July, and to dispense the Sacrament ofthe Lord's Supper at Bovina on the 5th Sabbath June, assisted byRev. J. W. Shaw.Rev. S. M. Willson 1st and 2d Sabbaths August, Topsham,Rev. J." M. Beattie, 2d Sabbath June, Argyle; 4th Sabbath Julyand 1st Sabbath September, Topsham.Rev. J. W. Shaw, 3d and 4th Sabbaths June, Argyle, and twoSabbaths White-Lake, at his convenience before next meeting ofPresbytery.Rev. S. M. Willson, J. M. Willson and A. Stevenson, with theRuling Elders, Messrs. Wm. McLeran, Josiah Divoll and JonathanCoburn were appointed a Commission of Presbytery to convene inthe Barnet meeting house on the 3d Thursday of June to attend tothe installation of Rev. J. M. Beattie to the pastoral charge of theunited congregations of Ryegate and Barnet.At the request of Rev. David Scott, the Clerk was directed togive him a certificate of dismission to the Rochester Presbytery.. Presbytery appointed its next meeting to be held in Newburghon the last Tuesday of October next at 7 o'clock, p. m„ITEMS OF INTELLIGENCE.O'Cornell and other Conspirators Sentenced.—On the 30th Maylast, O'Connell and other conspirators, as they have been declaredby a jury of their country, were called into court and sentence pro-

118 Items of Intelligence.nounced upon them. The court room was densely thronged froman early hour in the morning, and the deepest excitement prevailed,but there was no breach of order. We rejoice thai there ispower enough in British law, and integrity and energy sufficientin those who have in this case been entrusted *vil.h its execution,to bring the matter to such a conclusion. Repealers, whetherin Ireland, England or this country, will now, we presume, remainquiet for a lime. All who regard the interests or the liveseven, of Protestants in Ireland, should hail the event with gratitudeto God who has the hearts of all fleshin his hand. Ireland, we areaware, is an oppressed land, but Repeal, which would place thepower in the hands of Papists, is not the remedy. Even Britishmisrule, is better than the "tender mercies" of Popery, which havealways been cruel. O'Connell has issued an address to his votaries,exhorting them to keep the peace, remain quiet, obey the laws andthus shew their love and attachment to him. He also pledges himselfanew to bring the case by appeal before the House of Lords.The following is the sentence of the court.Daniel O'Connell. To be imprisoned for twelve months ; topay a fineof =£2,000, and to enter into securities to keep the peacefor seven years—himself in

Items of Intelligence. 119foi the expression of opinions upon public affairs, is of the highestimportance and should be fully protected. It is a fact worthy ofparticular notice, that the most destructive riots at various periodsfor some years past, have originated in an unjust and grossly unreasonable disposition to suppress these rights, justly deemed of thegreatest magnitude by the founders of our liberties."Church action on Dancing.—The Synod of the Reformed DutchChurch, at its late meeting, adopted the following report of one ofits committees.The committee to whom was referred so much of the Report ofthe Committee on Synodical Minutes as relates to ihe action of theClassis of Cayuga and Poughkeepsie, touching the subject of Dancingwould report: That the increasing prevalence of this evil inthe churches, demands of this Synod an expression of its opiniontouching the propriety or impropriety of members of the Churchengaging in this amusement themselves, or permitting their childrento engage in it.Your committee would therefore recommend the adoption of thefollowing preamble and resolutions :Whereas the mingling in promiscuous assemblies for the purposeof engaging in the amusement of dancing, as usually conducted, isexclusively worldly in its nature and tendency, and on the part ofprofessors of religion is calculated to dissipate seriousness, unfitthe mind for devotion, to lower the dignity and spirituality of theChristian character and profession—is adverse to the growth ofgrace and the abiding influences of the Holy Spirit in the churches—is calculated to conform the church to the world—to grieve andoffend its members, and place a stumblingblock in the way oftheconversion of sinners, while such practice is generally regarded inthe light of a dividing line between the Church and the world—therefore,Resolved, (1) That this Synod regard it as inconsistent with thenature and design of the Christian profession, and ought neither tobe indulged in by professors of religion, or countenanced in others,Resolved, (2) Thai it be enjoined upon pastors and consistories,with all kindness and fidelity, and by all suitable means, to discountenancethe practice of this and all similar amusements, at variancewith the dignity and sobriety of Christian deportment.Convention of Reformed Churches.—The Missionary Advocate,the organ of one of the bodies—the Newlights, represented inConvention thus announces the result of the deliberations had atthe meeting held in May last." The results at which the Convention arrived were,—1. Thatan alteration in the text of the Westminster Confession, in the20tb,23d, and 31st Chapters, must be conceded by the one side in orderto union; and, 2. That a Standing Judicial Testimony, to be a termof ecclesiastical communion, must be admitted by the other. Thesetwo points are to be submitted to the Supreme Judicatories of therespective churches for definite action ; and in the mean time theConvention have appointed a Committee to prepare and bring into

120 Items of Intelligence.the next meeting, a Form op Testimony for the United Chinch.Another Committee was appointed to prepare a letter to the churchesrepresented in the Convention on the subject of their union, andthe Convention adjourned to meet in the city of Philadelphia, abouta year hence."Thus it seems that the Confession of Faith, that venerable documentwhich has been blessed by the Church's Head, more than anyother human composition, we believe, as a means of maintainingand defending the truth, for two centuries, must be altered, orthere can be no union formed by the bodies represented in the Convention.Verily it will be union purchased at too dear a price.—•Can it be that the Associate Synod—we expected nothing betterfrom any ofthe other bodies represented—will longer countenance aConvention, the labors of which for several years past, have resultedin this tThe Mormon Schism.—We copy the following from the AltonTelegraph :In our paper of the 18th ult., we briefly noticed a report, whichhad reached us from various quarters, that an open rupture hadtaken place between Joseph Smith and some ofthe most intelligentof his former adherents; and that the latter had actually renouncedtheir allegiance to the Prophet, and set up for themselves. Lateraccounts indicate that these seceders are in earnest. They haveissued a prospectus for a new paper, to be called the " Nauvoo Expositor,"which is expected to appear immediately; and is to bepublished under the superintendence of Wm. Law, Wilson Law,Charles Jones, Francis M. Higbee, Robert D. Foster and CharlesA. Foster, all, until within a short period, leading members of theMormon church. Its avowed object is to hold up, in all their nakeddeformity, the countless and unheard of enormities practiced byJoseph Smith, and those who adhere to him, under an assumed andunwarrantable construction of the provisions of the charter grantedto them by the Legislature of Illinois. The prospectus also promises,that the " Expositor" will advocate an "unconditional repealof the Nauvoo city charter—unmitigated disobedience to politicalrevelations—the pure principlesof morality and truth—the exerciseof the freedom of speech in Nauvoo—to sustain all in worshippingGod according to their consciences, and oppose, with uncompromisinghostility, any union of Church and State—and to give a statementof facts as they really exist in the city of Nauvoo."Remuneration in Philadelphia.—It has been repeatedly stated thatby a law of the State of Pennsylvania, the counties respectively areobliged to make compensation for all property destroyed by mobs.In this, however, as in some other matters, the remuneration is likelyto get no further than an honest acknowledgment that the countyowes the amount. The Pennsylvania Hall, which was destroyed byan abolition mob some years ago, has not been yet paid for by Philadelphiacounty,—not even one-third of the real value, at whichthe claim was compromised.

THEREFORMED PRESBYTERIAN.Vol. VIII. August, 1844:. No. VI.THE STUDY OF ECCLESIASTICAL HISTORY.(Continued from p. 101.)3. An acquaintance with the history ofthe church tends to strengthenour faith. In our earthly pilgrimage we meet so many discouragements,that our faith is often like to fail. Against this part ofour spiritual panoply the adversarydirects his fiercestassaults, in orderthat having deprived us of our shield he may with greater successhurl his fiery darts. The Captain of our salvation has madeprovision for strengthening our faith. The believer when in closeconflict with his enemy can look for encouragement at the greatcloud of witnesses with which he is encompassed. Following thosewho through faith and patience inherit the promises, he is supportedby the same almighty arm on which they rested. When he learnsthat it was through faith they " subdued kingdoms, wrought righteousness,obtained promises, waxed valiant in fight and turned toflight the the armies of the aliens," his arm is nerved with renewedstrength and he goes forward to certain victory. When surroundedby troubles his spirit is overwhelmed within him, he can say withthe Psalmist; " I will remember the works of the Lord, surely Iwill remember thy wonders of old ; I will meditate also of all thyworks and talk of thy doings." And when through the* workingsof unbelief his mind is filledwith perplexity on account of the prosperityof the wicked, he finds relief by coming to the sanctuary ofGod. There, in the light of past providential dispensations, heseesthat the triumphing of the wicked is short. "Surely thou didst setthem on slippery places, thou castedst them down into destruction."Distrust of God's providential care is a prevailing sin among hispeople, a sin too that can frequently for a length of time escapedetection. There is something so like humility in doubting if Godwill regard one so unworthy, that the believer is in danger of impositionby the counterfeit. Forgetting that his own state and characterhad nothing to do'in procuring for him a place in the divine fa-F

122 The Study of Ecclesiastical History.vor, he is too ready to act as though on these depended its continuance.And when he receives correction from his heavenly Father,how often does he faint under the rod, as though God had forgottento be gracious, and had shut up his tender mercies in his wrath. Inall this there are the secret workings of a legal spirit. And it isto destroy this that he is subjected to severe trials. When reducedto the lowest extremity, he calls to mind the days of old. Onreviewing God's gracious dealings with his people in times past, heis induced to say, " where is he that brought his people up out of thesea with the shepherd of his flock % where'is he that put his HolySpirit within them]" He is in every place and at all times withhis church. " Jesus Christ, the same yesterday, to day and forever."There can be no doubt that God has blessed an acquaintance withthe history of the church for encouraging the hearts and for strengtheningthe faith of his people. The great variety of facts which itcontains with their mutual bearing and dependence—the connexionbetween the internal state of the church and the administration ofGod's providential government in relation to her—the influencewhich she exerts on human society with which she is in constantcontact, and the injury which she sustains by mingling withsinful associations—and above all the remarkable deliverances grantedher when brought from the depths of afflictions, where " the watersare come in unto her soul" furnish rich and nourishing alimentto the faith of those who are " renewed in the spirit of their mind."They are "strengthened with all might according to his gloriouspower unto all patience and long suffering with joyfulness ; givingthanks unto the Father who hath made them meet to be partakersof the inheritance of the saints in light."In our day this end of studying ecclesiastical history should bekept prominently in view. The time seems to be near at hand whenit will he hard to findfaith on the earth. Our Lord has forewarnedus of a state of " great perplexity—the sea and the waves roaring—men's hearts failing them for fear and for looking after those thingswhich are coming on the earth." How important in view of suchtrials to have the heart fortified with strength derived from evidencefurnished in the records of the past, ofthe immutability of the loveand the invincibility of the power of God.4. By a knowledge of ecclesiastical history we are much aided inour devotional exercises. The duties of religion are the most importantthat devolve on rational beings. We are under the strongestobligations to love the Lord our God with all our heart, with allour soul, with all our strength and with all our mind. Where thislove is not exercised, the soul is in a frame most unfit for renderingdevotional services. When love waxes cold the soul is in a carnaland lifeless condition. Our offerings presented when in such a statewill be the torn and the lame and the blind. Such services dishonorGod, and do unspeakable injury to ourselves. To prevent this greatevil we should stir up ourselves to a vigorous exereise of all thefaculties of the soul, in beholding, contemplating and admiring theperfections of God as they are displayed in his works, and in loving,delighting in, and choosing him as our only satisfying portion.

The Study of Ecclesiastical History. 123In traversing the extensive field of ecclesiastical history our mentalpowers can have free scope, aud be legitimately exercised.—There God's gracious dealings with his church are presented to ourview in a manner well suited to encourage and rejoice the heart.To the eye illuminated by the Holy Spirit, his perfections are theredisplayed in matchless radiance. The soul filledwith gratitude tothe " Father of lights," approaches the mercy seat and there poursout in songs of praise libation of thanksgiving. For this part of ourdevotions the book of Psalms is graciously designed and wiselyadapted by its divine Author. In the lxxviii., cv., cvi. and otherpsalms ofthe inspired collection, we singof the mercies ofthe Lordto his church in past ages, and make known his faithfulness to generationsyet to come. The believer sings with the spirit and withthe understanding, when in the use of these psalms and hymns andspiritual songs he makes sweet melody in his heart to the Lord.—Identified with the church, when he sees the goodness of God toher, he rejoices in her joy. Of the deliverance at the Red sea hecan sing, as those who were present and enjoyed this special manifestationof divine power," Even marching through the flood on foot,There we in him were glad."Nor is the perusal of sacred history less helpful in our prayers,than in our praises. Never does the child of God approach thethrone of grace with more earnestness and greater importunity thanwhen his faith has been strengthened by a review of the lovingkindnessof th^ Lord to his people. He rejoices to know that fromall their difficulties however perplexing—from all their dangers howeveralarming—from all their enemies however numerous, cunningand potent, they were delivered by their Almighty Redeemer. Byviewing these manifestations of divine goodness the confidence ofthe suppliant is increased, and with holy boldness he comes to thethrone of grace and has power with God, and prevails. It was thusthat the evangelical prophet, personating the church in his day, wrestledwith her glorious Head. " Awake, awake, put on thy strength,O arm of the Lord ; awake as in the ancient days, in the generationsof old. Art thou not it that hath cut Rahab and wounded thedragon f Art thou not it which hath dried the sea, the waters of thegreat deep, that hath made the depthsof the sea a way for the ransomedto pass over t Therefore the redeemed ofthe Lord shall returnand come with singing to Zion, and everlasting joy shall be upontheir head, they shall obtain gladness and joy; and sorrow andmourning shall flee away. Whoso is wise will observe these things,even they shall understand the loving-kindness of the Lord."S. The promotion of our sanctification is another advantage ofcultivating an acquaintance with the history of the church. Whenour spiritual knowledge is increased, our faith strengthened, andour devotions animated, there will be a proportionate advancementin the divine life. This end was contemplated in our predestination." Whom he did foreknow, he also did predestinate to be- conformedto the image of his Son." Rom. viii. 29. " He hath chosen us

124 The Study of Ecclesiastical History.in him before the foundation of the world that we should be holyand without blame before him in love." Eph. i. 5. God sanctifieshis people through his truth, and that truth is extensively revealedin the history of his covenant people.Whatever inspires with a hatred of sin, and with a love of holinessaids our sanctification. In the history of the church we seesuch exhibitions of the evil of disobedience to the divine law as iswell suited to fillthe soul with abhorenceof that abominable thingwhich God hates. There also the beauty of holiness is portrayedin colors so fascinating as to produce the desire to be perfect asour Father in heaven is perfect. The fidelity of the writers ofinspired history in presenting to our view the dark shades, as wellas the lighter parts of human character, has furnished us with motivesto " die daily to sin and to live to righteousness." And whencontemplating the beauty of holiness, as it is exemplified iu the livesof "the excellent of the earth," the desire is felt to possess thatwhich sheds over the whole character its pure and lovely lustre.—Adapting to the moral constitution of his rational creatures the modein which he is pleased to reveal his will, God has put on record in thepages of inspired history examples of moral excellency which angelsmight admire, and saints should imitate. Compassed about byso great a cloud of witnesses, we are admonished and encouragedto " lay aside every weight, and the sin that doth so easily beset us,and run with patience the race that is set before us."To retard the believer's progress in his spiritual journey, Satanemploys every,artifice. Earnestly does he endeavor to' arrest thegrowth of grace. And how often through his manifold temptationshe is successful, is felt in the experience and recorded inTfie lives ofthe saints. Many " through fear of death are all their lifetime subject;tohondage." " They walk in darkness and have no light."—There are seasons when their artful and cruel enemy takes malignantdelight in adding to their afflictions. At times he will tempt themto distrust the faithfulness of God to his covenant and promise, thatthey may, were it possible, be overwhelmed with despair. Thenthey should call to mind the days of old. From the recorded experienceof others, let them learn that their own case is by no meanspeculiar. They have endured similar assaults ; and by the shieldof faith have been enabled to quench all the fierydarts ofthe wicked.In their perils they have still spoken the language of faith. " Rejoicenot against me, O, mine enemy, when I fall I shall arise, whenI sit in darkness the Lord shall be a light unto me." The recovery ofDavid, Solomon, Peter, and others, after they had fallen, furnishesmost consolitary evidence that " though the just man fall he shallnot be utterly cast down, for the Lord upholdeth him with his hand."God sanctifies his people by supportingthem under their trials andbringingthem from the furnace like gold tried in the fire.' And thissupport he imparts by presenting to their faith the experiences andexercises of the saints as recorded by the infallible pen of inspiration.Are we called to endure some extraordinary trial of ourfaith, let us remember the father of the faithful, who, at the commaiidof God, proceeded to offer up his son whom he loved. Have we to

Causes why Youth delay, fyc. 12'")bear an unpopular testimony against the rulers of the darkness ofthis world, by which we are exposed to reproach and persecution ?let us be encouraged by the example of the intrepid Tishbite, whowas " very zealous for the Lord God of Hosts." Do we experiencesore afflictions in various forms in our bodies, minds, families or estate? let us "consider the patience of Job, and wait to see the endof the Lord, that the Lord is Very pitiful and of tender mercy."—Animated by such examples, the christian soldier takes fresh courage—his arm receives renewed vigor, with increased ardor he rushesto the conflict, and relying on the God of Abraham, of Job and ofElijah, he is made more than a conqueror through him that lovedhim. " They that wait on the Lord shall renew their strength—theyshall mount up with wings as eagles, they shall run and not beweary, they shall walk and not faint."CAUSES WHY YOUTH DELAY MAKING A PROFESSION OF RELIGION.1. Parental indulgence. The duties of parents to their childrenare duties the most responsible. It is to be feared that there are;nany in our day that either neglect or very superficially dischargethem. It is still true what Solomon long since declared, " Train upa child in the way lie should go and when he is old he will notdepart from it." When youth at the years of discretion go astrayand neglect their duty, there is strong presumptive evidence thatihere has been a radical defect in parental government and instruction.Timothy, from a child, was instructed in the knowledge ofthe scriptures by his pious ancestors—no doubt in a knowledge ofthe duties he owed to God and those he owed to man ; this earlyinstruction bestowed on him produced happy results in his subsequentlife and practice. Very commonly, where parents prayerfullytrain up their children in the nurture and admonition of theLord, enforcing their precepts by their example, using the rod, oneof the means which God has appointed, they will see that theirchildren will not depart from the way of God's commandments.'—Parental indulgence is one of the great evils of the age. Withmany this may have resulted from the anti-scriptural views whichthey entertain relative to the natural purity of their children ininfancy, and that their subsequent depravity of nature and imprudencein practice are acquired by imitation. But however deleteriousthis may be to others, it cannot obtain with us: still it is matterof regret that parental indulgence abounds so much, blinding theeye to the faults, and it is feared even to the errors of their youth, thatmany parents content themselves by merely saying like Eli, longago, " nay my sons it is no good report I hear of you." Insteadof using the authority of a judge and a father, to chastise them, andrescue them from ruin, he acquiesces in theircrimes. Thus parentalindulgence is fraught with evil both to parents and children. How

126 Causes why Youth delayconducive would it be for the increase of the church, how encouragingfor all concerned, did parents follow the example of thefather of faithful, of whom God thus approves 1 "I know him forhe will command his children,.and his household after him, and theyshall keep the way of the Lord." _2. Insubordination. This exhibits another prominent feature ofthe day in which we live, it has spread its baneful influence throughoutevery part of the visible church, nay, the complaint of insubordinationis on every hand—it is seen and felt throughout the land,in the lawless mobs that trample under foot the laws of God andman, prowling in quest of prey through the streets; and all thisbegins with insubordination at home. The confessions of almostevery criminal tells us that it was disregarding parental advice thatbrought him to his disgraceful end. This evil results, at least inpart, from the mistaken views which youth and others take of civilliberty; and that a certain age terminates filialobligation. Howoften do we hear " this is a free country, I will do as I please"—aprinciple subversive of all law, of all order, of all government, nay,it is the very soul of absolute despotism. The other is no less pernicious,that a certain age frees from parental authority. This is infidelin its origin, and worse than infidel in its practice. It not onlydenies God's authority, but it is contrary to nature : the voice of naturethroughout every grade of animated being against it. Hence thesevere denunciations of God. " The eye that mocketh at his fatherand despiseth his mother the ravens of the valley shall pick it out,and the young eagles shall eat it." Solomon in bisiday did not understandthat this denunciation did not reach beyond eighteen ortwenty-one years. We cannot but suppose that most fathers andmothers will at least sometimes point out their duty to their sonsand daughters in recognizing their baptismal engagements and openlyarraying themselves with the followers of the Lamb, lnsubordijnation is no doubt one of the radical causes why so many of ouryouth remain professedly in the enemy's camp.3. Association with other careless youths. Association with otheryouth is natural, and if a choice of proper company be made, andsuitable tvfne and place be chosen for its enjoyment, is right. Butpromiscuous assembling in the frolic, or other association with improperconnections, necessarily leads to assimilation in manners,in maxims, in principle and practice. That the great body-ofyouth generally have little regard to religion, in principle andpractice, will be readily acknowledged ; fashion, it is true, mayinfluence some to pass away an idle hour of the Sabbath in church,but what are they profited ] Doeg.like they are only detained beforethe ark. To accompany such must necessarily have a *ery deleteriouseffect. David said, the christian still says, " I am a companionto all those who fear and obey thee." Even the moralist,who is seeking nothingbut his worldly interest,is cautious of his company,walks with the wise that he may grow wiser : for the childrenof this world are wiser in their generation than the children of light.This evil may be farther illustrated by the too frequent union, sayof a pious woman with an irreligious man, or with a man of unsound

Making a Profession of Religion. 127religion. Almost invariably the youth of such families grow up disregardlessof all religion, and not unfrequently give evidence thatthey have no fear of God before their eyes. Improper associationsin all ages have been injurious to true religion and too often obstructour youth in the discharge of their duty.4. Neglect of social worship. That social worship is a divine institution,no Bible believer can deny. " They that feared the Lordspake often one to another, and the Lord hearkened and heard it,and a book of remembrance was written—and they shall be mine,saith the Lord, in the day when I make up my jewels." " Forsakenot the assembling of yourselves together as the manner of some is;but exhort one another, and so much the more as ye see the dayapproaching." Here is God's command, approbation and promiseto encourage those who forsake not the assembling of themselvestogether; they shall be his in the day when he makes up his jewels.That the neglect of this institution is highly culpable cannot admitof a doubt. It is an act of disobedience against God's authority,and especially for youth to neglect it, for it is a nursery to train upyouth iu the way they should go. Among those professors whereit is entirely neglected there is little evidence of the power of vitalgodliness in their practice and conversation. But why so many ofour own youth disregard and entirely neglect this divine ordinanceis not easy to be accounted for. That such is the fact to an alarmingextent, is too evident. That such never tasted of the sweets of itsenjoyment, and are strangers to communion with God and his saints,can scarcely be doubted, fork is a characteristic of God's own peoplethat fear him ; they meet often one with another, while those ofa different character take no enjoyment in such company, and ifperchance they attend occasionally they evidently appear like Doegdetained before the ark. This is a fearful consideration, but alas!it is too true. Beyond a doubt this is one among the radical causeswhy so many of our youth make light of the invitations ofthe gospeland disregard the indissoluble obligation of their baptismal vows.Those who do not delight in one ordinance are not likely to be muchenamoured with others or profited by them.5. Occasional hearing. That this is the general practice of ouryouth when they have no sermon at home I am not at all willing toadmit; but that it is the practice in many places, painful facts amplyattest. Whether this practice is with or without the approbationoftheir parents is not for us to say, but the practice is every way inconsistent.No covenanter who knows what is involved in his professionwill do it. A youth may be enticed to go once, nay twice, buthe will return after he has tasted of the new wine and say the oldis better. A great man once said concerning some of his youthcharged with occasional hearing, if they are covenanters, once ortwice will do them. With those of a different spirit from them whofollow God, fully, to whom error and heresy mixed with a little truth,will at all times, as circumstances may direct, be equally palatable,the case is very different.It has been urged of late from a quarter whence we would expectbetter things, that our church cannot stand longer than the present

128 The War with the Dragon.generation ; and the argument employed to prove it is the inconsistentconduct of our youth. Our youth are becoming more enlightened,it is said ; they think for themselves, they go and hear forthemselves when and where they please, therefore we cannot muchlonger bind them in the chains of bigotry forged by our fathers.—Whether our youth act inconsistent and give an occasion to othersto slander the church or not, cannot affect the existence ofthe church,nay should they all prove recreant to their vows and the cause ofGod, and light again the faggot and the flame to spread devastationon every hand, God will preserve faithful witnesses for the wholeof that faith once delivered to the saints. The above predictionconsequently will be found like many others to be false. This practiceof occasional hearing is not only inconsistent and tends to alienatefrom making a profession of the whole truth ; but it grieves thehearts of the godly and brings down the gray hairs of many an indulgentparent with sorrow to the grave.(Continued from p. 105.)THE WAR WITH THE DRAGON.4. A fourth way in which Satan carries on the warfare is by aflood of desolating errors and heresies. All error is from the dragon;the father of lies. Soon after the apostolic age, errors and heresiesbegan to spread with alarming rapidity: and ever since they havebeen on the increase,not so much in number, perhaps, as in other importantrespects. Since the reformation there are few new errors thatwere not maintained in some form, or under some modification, beforethe rise of anti-christ. Few exist now that did not exist a centuryago. Error has assumed, however, during the present period ofthe war, especially now towards its close, sortie new features of amalignant character, threatening greater danger than attended it inpast periods. Its advocates are far more numerous and formidablein their character from many considerations. The orthodox toogenerally hold them in less dread than formerly. A spurious charityveils their enormity and gives them an easy introduction to theinner courts ofthe temple, and too often permits them to take refugein the sanctuary, and lay hold on the horns of the altar, and thereshield them from the sword of divine justice, and mantle them inthe cloak of the holy sisterhood.Errors and heresies now, more than formerly, strike at the firstprinciples of true religion; they are more gross and complicated,and are calculated more directly to sap the foundation of the wholesystem of evangelical faith. They have to an alarming extent giventone to the character of the Christianity of the age, assuming thetitle of orthodoxy, and the right of representing the character ofthe church to be hereafter entered and recorded on the pages ofthe future historian, and thus baptize it as the nominal and trueChristianity. Places once famous for sound doctrine are now the

The War with the Dragon, 129hot-beds of error and extravagance : and the fountains once pure,sending out the limped streams of truth, a sound morality, and ahealthy and matured literature, are now the stagnant pools of errorand death, or the poisoned springs of skeptical and pernicious phil-• osphy, sending forth and spreading their destroying epidemics.—These features of the present age are alarming to the friends oftruth: Seminaries of learning, classical, literary, theological—andeven the primary schools are under the influence of gross erroristsand heretics. Arians, Socinians, Arminians, Papists and kindredspirits, are at the head of most of the literary and theological schoolsin Christendom : and worse, if worse can be, from some of the reputedorthodox masters of these achools, are issued, as from the bottomlesspit, heresies at which the false prophet himself would haveblushed. Perhaps the recent production of the President of theMiami University, O., (till recently one of the most flourishing inthe west) in which he vindicates American slaver}' from the bible, isentitled to bear the palm over all the inventions of the great enslaverof men. And whether as gross a slander upon the perfect lawof liberty was ever issued from the cabinet of Jesuitism, might withsafety be referred to the decision of the holy See.The literary and theological press is under the same truth suppressingand error propagating influence. Every one knows thatin this age the press is one of the most powerful and effective enginesemployed in the field of the great contest betwixt truth anderror. But painful and humiliating is the fact, that that powerfulweapon is in the hands of the enemy. Like the Oasis of the greatdesert, there is notwithstanding, a green and healthy spot or two onthe far outstretched waste.It may be said of the newspaper, periodical and political press ofthese times, that they are the corrupters of public morals; andin one word, are entirely in the interest and under the influence ofthe dragon. Indeed every manly mind must feel disgusted withtheir pernicious ebullitions of rancor, misrepresentations, low vulgarityand the pestilential effusions daily and weekly issued likesmoke from the bottomless pit, and spread over the community, Scatteringtheir "fire-brands,arrows and death," poisoning every departmentof society, and fast formjng the minds ofthe rising generationfor the service ofthe eneraijH'wheii the hosts are to be mustered in thegreat plain of Megidda, a'tplhe battle axe upraised against theremnant of the seed who keep the commandments of God, and havethe testimony of Jesus Christ. Alas I how dark and portentiousthe cloud now hansrina: over the rising; generation—a cloud sfeneratedin the foul miasmatic vapors densely ascending from the abyssthrough innumerable channels, all under the influence of the fatherof error.There is yet a far more alarming feature in the heresies and errorsof the present age. They are deemed and treated as harmless !as if the deadly adder were unstung and the poisonous serpent becameinnoxious. Indeed, the weight of the wave which rolls withresistless volume lies in ibis popular maxim—" No matter what webelieve, if the heart be good," and hence under its baneful influence,Q

130 The War with the Dretcron.omanly, meek and christian controversy is abandoned by too manyfrom whom we would expect better things, and the heretic is left tospread and propagate his soul destroying nostrums, unrebuked.—-Or if the advocacy of truth is attempted, it is too often in the spiritof rancorous party, for victory, not truth—for the defence of somepartizan shibboleth rather than forthe faithful and uncompromisingdisplay of the " banner given because of truth."5. The diagon cast out upon the earth, after he descended fromthe heaven, a flood of infidelity.Our object is not to trace the rise of infidelity, soon after the reformation,in England, in France, in Prussia and other parts of Europe; nor to recite the tragic scenes ofthe " age of reason"—"thereign of terror"—the French revolution—the bloody guillotine ofRobespierr,e and kindred traces of the desolating flood of infidelitywhich laid waste some of the fairest portions of Christendom. Noris it designed to turn over the blood-stained pages of the history ofthe past—the hideous monster with giant guit snides amongst us,the living reality of the historical bygone. With this we are moieconcerned. Like the river vastly extending its course along downthe unmeasured valley, increased by its thousand tributaries, till itsaccumulated volume passes the bounds of nature, pent in by itsleeves of art, still swelling by incidental resources, at length insome/untimely hour it breaks its banks and with terrific sweepwhelms the adjacent country in wide spread, irreparable ruin.—Thus stands infidelity in our own laud. Only let one surchargedcloud break suddenly and pour forth its contents, and the midnightfreshet gives impulse to the current, and ere the day break uponthe slumbering nation, all the fair fabrics of our boasted civil andreligious institutions are gone ! The picture may startle. But letus pause. Infidelity has infected the fountains and the streamsmust be corrupted. The primary and higher schools—the periodicalliterature—the fashionable novel and romance reading—in all itis rampant. It governs in legislative halls, and is the vital principlein the constitutions of civil government. We would not here liftihe curtain, and exhibit the revolting and sickening character ofthestate and national legislatures, all demonstrating the certain and invariableeffects of national infidelity oozing through the profligacyof the national representatives.6. In close connection with infidelity we may class popery—modempopery, now dressed in its new fashioned, modern, indulged,popular trappings—ducked out by the spirit of all deceivablenessto deceive the world—no longer issuing from the altar and from thethrone thunder shod and thunder clad spreading dismay over thenations, but poured forth from the mouth of the dragon. With itslamb-like, Jesuitical fascinations, it insinuates itself into the favor ofevery circle. It findsits way into every fountain and every stream,while it winds its course finding an easy coalescence with infidelity,an easy identification of interests, and congeniality of genius inthat kindred spirit.Long has the enemy had these affiliated spirits in training for thefield. The American soil is congenial to their growth. Fostered

The War wit.Ii the: Dragon. 131under the incubating wing ofthe American Eagle, they are destinedere long to enter upon vigorous and matured life, dealing aroundtheir deadliest poison—now slavering over, and soon to devour withanaconda rapacity the foster parent of their infancy. Let us awake.Infidelity is in every age the same: in every land the malignantenemy of God, of Christ, of truth and of man—the foe to humanand divine rights—hostile to human liberty and national peace andprosperity, the bane of all good,—the same in revolutionary, republicanFrance, with its tocsin alarm—its bloody battle-axe—andsmoking guillotine —in pagan Greece and Rome, and in free, republicanAmerica—ever, and everywhere the same blighting and burningcurse. Popery, its junior brother, yet of more robust and sanguinarygrowth, with all its changes, is ever the same ambil ions, untiring,blood-thirsty aspirant—drunken with the blood of the saints—andstill thi'-sting for blood. The same whether hunting down the Alpinewanderer—or wasting the Peidmond cottager—or burning theGerman goose—or plotting the hellish inquisition—or glutting itselfupon the blood of the victims of a St. Bartholemew—the samein its mean midnight associations or in its royal vengeance, makingblood to flow in torrents before the blazing sun—the same clad inall its pontifical robes, and when mounted upon the royal steedwith kings, and thrones, and mitres, and armies, and swords, and inquisitions,and stakes, and blocks, and gibbets and death at its feet,or in its indulged, lamb-like gown of meekness and heretic-lovingcharity—the same in the blood-stained lands of our martyred fathersand in indulgent America.These allied kindred spirits; Infidelity and Popery, are the bodyguards of the man of sin, the well armed reserve of the dragon,destined by their chief commander to strike the final blow by whichthe remnant of the seed, the two witnesses, shall be slain in theclose of the war.While we admit that the day must declare it, yet, from the shadowsthings cast before them—from the intimations ofthe divinepredictions—-and from the aspect of divine providence in the signsof the times, we may, without pretension to the spirit of prophecy,predict the combination of infidel and popish powers, at no verydistant period, in sweeping as a flood over Christendom, bearingdown before them religion and liberty.7. The dragon has cast out a flood of impiety and ungodliness,aiming to counteract the spirit of true revival and vital religion.A revival from the Lord is exhibited under the metaphor of pouringout water. " For I will pour water upon him that is thirsty andfloods upon the dry ground : I will pour my Spirit upon thy seedand my blessing upon thine offspring." Isa. xliv. 4. Satan hasbeen,since the revival of religion at the reformation, casting out watersof a counter influence ; encouraging spurious revivals, and pouringout a spirit, of slumber, exciting a wordly spirit, a love of wordlypleasures, honors and power—sending out a spirit of luke-warmness,carnal security and carnal ease—till alas ! in the world are wastingand destruction, and in the church self-righteousness and soul-killingformality—" Having the form of godliness, but denying the powerthereof."J.B.J.

1321 Ecclesiastical Proceedings.ECCLESIASTICAL PROCEEDINGS.The Presbytery of the Lakes held its semi-annual meeting at Miami,May 15 and 16. Much interesting business was done,and the greatestharmony prevailed. From J. C. Boyd, a student of the first yearunder the care of Presbytery, pieces of trial, a lecture from Rom. viii.1-4, and a sermon from Rom. ix. 5. were received—also an examinationon Greek and Hebrew—all highly satisfactory and creditableto the young man. Reports on the overture on covenanting werereceived from the sessions ofthe settled congregations, and vacanciesunder our care, and referred to a committee to report at nextmeeting of Presbytery.Many calls were made upon Presbytery for the supply of gospelordinances, and having unexpectedly obtained the aid of two probationers,(Mr. Allen and R. T. Wilson) we were enabled to enter alittle upon a new field of Missionary labors within our bounds, asindicated by the following preamble and resolutions :Whereas, it is the imperious duty of this Presbytery, in obedienceto the command of our great Apostle and High Priest, to go into allthe world, to which we, in our circumstances have access, and preachthe gospel to every creature of mankind, without respect to personsor colors;And, whereas, there is within our Presbyterial limits people peeled,spoiled and down-trodden, and, under the influence of a civil andanti-christian prejudice against color, shut out in a great degreefrom the streams of wholesome science and evangelical religion,presenting to us appropriate objects of charity and benevolence, andto whom we ought to extend, as we have opportunity, the means ofgrace and salvation, the knowledge of the great principles of thereformation, and the testimony ofthe two witnesses, as exhibited inour subordinate standafds;And, whereas, we are encouraged to .hope that the time is now athand when Ethiopia shall stretch out her hands to God, and whenthe Lord shall take of her sons and make of them Priests andLevites; Therefore,Resolved, That hereafter Presbytery employ all the Missionarylabor at their disposal (consistent with other claims) in cultivatingthe Missionary field among the people of color within our bounds;and that along with the living ministry we send the Bible, thebook of Psalm3 in metre, and such other books and tracts available,as will be designed to exhibit the doctrines of the reformation andthe testimony of the Reformed Covenanted Church.Resolved, That Presbytery make vigorous efforts to increasetheir Missionary fund by appealing to all the people under theircare for aid, and also to friends and brethren not within our bounds,especially our eastern brethren, some of whom have already offeredliberal and encouraging assistance.Resolved, That hereafter at each regular semi-annual meeting ofPresbytery, all the congregations under our care be required to report

Ecclesiastical Proceedings. 133their operations* and contribute through their respective sessions, inaid ofthe Presbytery Missionary's fund.The following are the supplies appointed till the next meeting :Mr. Allen, 3d Sabbath May, Millcreek, (colored people;) 4th Sab-May, Delaware; 1st Sab. JuneV Columbus, (colored people ;) 2ndSab. June, Springfield, (do.;) 3d Sab. June, Xenia ; 4th Sab. June,Dayton, (colored people ;) 5th Sab. June, Cincinnati; 1st Sab. July,Walnut; 2d Sab. July, Mill Creek, (colored people ;) 3d Sab. July,St. Mary's ; 4tb Sab. July and 1st Sab. August, Cedar Lake ; 2ndand 3d Sab. August, Laporte; 4th Sab. August, and 1st Sab. Sept.,Cedar Lake. If longer in our bounds he be under the direction ofMr. Neil till next meeting of Presbytery.Mr. R. Z. Wilson, 4th Sabbath May, Beechwoods ; 1st Sab. June,Garrison ; 2d Sab. June, Beechwoods ; 3d and 4th Sab. June, Cincinnati; 5th Sab. June, Garrison ; 1st Sab. July, Beechwoods ; 2dSab. July, Xenia; 3d Sab. July, Beechwoods; 4th Sab. July and1st Sab. August, Garrison ; 2d and 3d Sab. August, Cincinnati; 4thSab. August, Beechwoods ; 1st Sab. Sept., Beechwoods, to assist inthe dispensation ofthe Lord's supper; 3d Sab. Sept., Xenia, thentill next meeting of Presbytery to any colored settlements as heshall findconducive to the Presbytery's object in relation to thatpeople in their bounds.Rev. A. McFarland stated supply at Jonathan's Creek, in answerto their petition, with power to dispense sealing ordinances, discipline,&c. as the interest of the congiegation shall require, andone or two Sabbaths, Savannah.Rev.R. Hutchinson, 2d and 3d Sab. July, Cincinnati, and, with anytwo elders he can obtain, organize a congregation there, if he findthem in a capacity to be organized, and that he spend some three orfour Sabbaths at Walnut and with colored people contiguous, as heshall in his judgment deem most conducive to the good of Zion.Dr. Willson, who was present with us a consultative member,1st, 2d and 3d Sab. Sept., Cincinnati, and to dispense the Lord's supperon the 2d Sab. Sept., provided there bo at that time an organizedcongregation there.Rev. J. B. Johnston, stated supply at Sandusky, in answer to theirpetition, 1st Sab. Sept., dispense the Lord's supper at Beechwoods;2d Sab. Sept. assist Dr. Willson, Cincinnati, and, if required,moderate a call at Beechwoods. Bibles, catechisms and tracts, asfar as practicable, are to be distributed among the colored peopleby ministers and probationers as they have opportunity.Mr. Allen and others account with Presbytery for all moniesreceived while travelling as missionaries, and they receive out ofthe Presbytery's missionary fund at the rate of six dollars per Sabbath.The following preamble and resolution were unanimouslyadopted.Whereas, in the reading of heathen books in Academies, Collegesand Universities, the minds of youth are led away from Christ andexposed to manifold and ensnaring temptations ; and, whereas, very

134 Ecclesiastical Proceedings.commendable efforts are'now being made in our own church, andamong other protestants, to introduce the Bible into all schools as aclass book ; Therefore,Resolved, That the youth in the bounds of this Presbytery, whoeng;ag:e'in the pursuits of literature, with a view to the Holy Ministry,are hereby recommened to read the Hebrew Bible, Greek 1 estamentand Christian Greek and Latin orthodox authors, where itcan be done, instead of Pagan books.Presbytery appointed its next meeting at Utica, the 2d Wednesdayof October, at 10 o'clock A. M., to be opened with a sermon bythe clerk of Presbytery on the seasonableness of renewing the covenantsat this time. A. McFARLAND, Presbytery's Clerk.JYew York Presbytery.—On Thursday, the 20th of June, a commissionof the New York Presbytery met, according to appointment,in the Barnet meeting house, Vermont, to instal Rev. Jas. M.Beattie pastor ofthe United Congregations of Ryegate and Barnet.Rev. S. M. Willson, Craftsbury, presided ; Rev. Jas. M. Willson,Phila. preached the sermon from Jer. i, 10,—" See, 1 have this dayset thee over the nations, and over the kingdoms, to root out, and topull down, and to destroy, and to throw down, to build and to plant."After some remarks explanatory of the passage, the followingdoctrine was deduced, viz : " The ministry of the word is a meansdivinely appointed of promoting reformation among the nations."—In discussing this doctrine, he considered, I. The appointment ofthe ministry. II. Their influence in promoting the reformation ofthe nations. In illustration of the firsttopic he showed—That theministry is instituted by the Lord Jesus Christ as a permanent ordinance—invesiedwith office by the church—and the duties to beperformed aie prescribed by the Lord Jesus Christ. In the secondplace he showed their influence, &c.: As they are instruments ofthe conversion of sinners and sanctification of the church—as thpy instructmen in duty, including matters civil and political—as they denouncejudgments against sinners, individuals and nations. In conclusion,he showed the responsibility of the ministerial office—thatthe people should be thankful for this divine institution, and cheerfullysustain the ministry.Rev. S. M. Willson proposed the formula of questions, offered upthe prayer, and in the name of Zion's glorious King formed the relationbetween pastor and people. He then delivered a solemn andaffectionate charge to the pastor—urging him to be much in prayer—faithful in discharging pastoral duties—to defend the whole doctrines,order and government of the church—not to be easily discouraged,&c. Rev. A. Stevenson, of New York, concluded theservices by delivering the charge to the congregation. The audiencewas unusually large, and seemed deeply interested in the variousservices. The members of session and of the conoresfationgave a cordial welcome to their pastor, and seemed truly thankfulthat they again beheld their teacher. The Lord's Supper was dispensedin the congregation on the Sabbath following; and we feelassured that Mr. Beattie enters upon his labors with prospects ofgreat usefulness and comfort.

Popish Persecution even to Death iu 1844. 135POPISH PERSECUTION EVEN TO DEATH IN 1844.Dr. Kalley, who has just been released from the grasp of popery,by the interference of the British government, writes from Madeira,May 4th, to a friend in London, and gives the following account ofthe persecutions which the Romish church inflicts upun its victims,whenever its power is commensutate with its spirit."My dear Sir,—Although very hurried I cannot allow the steamerto go without communicating to you the state of matters here." Last Sabbath two persons when going home from my housewere taken prisoners and committed to jail, where they now lie, fornot kneeling to the Host as it passed. On Monday a third was imprisonedon the same charge. On Wednesday several were mauledwith sticks and some taken by hands and feet as in procession,and carried into the church and made to kneel before the images.—On the 2d of May, a girl brought me some leaves of the New Testamenttelling me, with tears, that her own father had taken two andbeat them with a great stick and theu burnt them. On the sameday Maria Joaquirm, wife of Manual Alves, who had been in prisonnearly a year, was condemned to death. The counts against herwere, that she denied the doctrine of the Trinity and the virginityof Mary, and maintained that the sacramental bread is bread, andthat the images should not be venerated. A gentleman who waspresent during the whole trial, assured me that respecting the Trinityand the virginity there was no proof adduced. Respecting thesacrament, only one witness swore that he heard her say that theHost is bread. And respecting the images, all declared that shedid not say they should not be venerated, but that she did say thatthe Holy Scripture forbids the adoration of them. My informantwas astouished that the country people should have known the difference,and given so clear evidence before a prosecutor, who putleading questions and tried to confound. It will hardly be creditedin our fatherland that such a sentence could have been given in thiscentury, but the mother of seven children, the youngest of whomwas at the breast when the mother was cast into prison, is now aprisoner in the jail of Funchal, condemned to be hanged, for havingsaid images should not be adored. And under such circumstances^,she is forbidden the use of the Holy Scriptures, or any part of them.It is as likely that she will be actually executed, as it was that shewould be condemned to death. We suppose it impossible to perpetratesuch an act. We also supposed it impossible that suchasentenceshould have been given in any part of Christian Europe in 1844." The sentence will speak for itself."' Questions and Answers of the Jury, and sentence of the Judge,Negaro*" 1. Is the crime of heresy, of which Maria Joaquino is accusedin the libel, proved or not 1Th^se we abridge by omitting, the mention of forms of law, names of jurors,&c —[ Editor,

136 Popery and Protestantism in Switzerland." ' Answer, by the majority. The crime is proved."2. Is the crime of blasphemy against the images of Christ andMother of God, against the mystery of the most holy Trinity, andthe immaculate conception of the Virgin Mary, of which M. J. isaccused in the libel, proved or not."' Answer unanimously. The crime is proved." 3. Is the extenuating circumstance that the witness, AntonioMaria, is an enemy of the accused, and has not spoken with her forthree years, proved or not."' Answer, unanimously. The extenuating circumstance is notproved."Sentence.—Attending.then, to the fact that the crimes of which theprisoner is accused are found proven in the form decreed by the lawof 15th of December, 1774, and ordinance of book 5th, title 2d. §1,which says thus, " And if he be a peasant let him receive thirtystrokes at the foot of the pillory, with a cord and proclamation, andlet him pay two dollars," observing, moreover, that the aforesaid lawof the 15lh of December imposes on those guilty of the crimes ofheresy the penalty of death with infamy ; observing, likewise, thatnow is abolished the said penalty of infamy and strokes, and thatthe greater punishment always includes the lesser, I condemn theaccused, Maria Joaquina, TO SUFFER DEATH, as declared inthe said law, and in the costs of the process, which she shall paywith her goods."" The condemned believes in the doctrine of the Trinity, andnever said a word against it. She is a most clear-minded intelligentChristian woman, and quite willing to die if the Lord will.Robert R. Ka.li.ev."May 4th, 1844.POPERY AND PROTESTANTISM IN SWITZERLAND.The following statements are taken from a letter recently publishedin the New York Observer, from one of the Editors' Foreigncorrespondents. They shew how vigorous are the efforts made bythe " man of sin" to regain his power, and with what avidity he avails"himself of every facility to procure everywhere the ascendency.The Protestant population is numerically stronger in Switzerlandthan the Popish population ; there are reckoned, if I am rightlyinformed,1,300,000 of the Reformed Church, and only 900,000 or1,000,000 of Romanists. But, really, in spite of this inferiority innumbers, the superiority in means of action is with the Papists.—The cause is easily explained.Romanism possesses several cantons where it reigns alone, andexcludes all other communions. There, Protestants can make noattempt at proselytism. If they try to distribute religious Tracts,they are put in prison or banished from the country. It is differentin the Reformed cantons. There, Papists have the right to distri-

The Sabbath—Dancing and Card-Playing.IS1?bute their books, to preach their doctrines, and to make as manyproselytes as they please. The consequence is that Romanism,with its intolerant and exclusive spirit, keeps all that it has got, whileProtestantism, with its principles of tolerance, opens a wide door tothe encroachments of its adversaries. Should not the Reformedchurch demand a reciprocity of rights and of liberty between the twocommunions ?This is not all. In the Catholic cantons, Popery exerts a powerat least equal to that of the political magistrates. It manages- thepeople, as in Belgium and Ireland, and arranges every thing at itspleasure. The Pope's legate in Switzerland, or a bishop, independentof the cantonal authorities, is on an equality with the government.In the mixed cantons themselves, the Romish clergy are protectedby contracts securing their entire independence. How differentthe position of Protestantism! It has no unity, no centre,no security, and almost no liberty. The temporal power prevailsand suppresses the spiritual power. The Protestant pastors are regardedas a sort of state officers, subject to the civil magistrates, andhaving no right to act without leave of their superiors. The politicalcouncils arrogate to themselves the privilege of modifying, ofoverturning the discipline ofthe Protestant churches, and their confessionof faith, and all that constitutes the life of a religious communion.What debasement, what a source of weakness and inactionto Protestantism! If it has no more liberty, by what weapons willit gain the victoVy over Popery ?Lastly, the immigration of increasing crowds of Romanists in theProtestant cantons of Switzerland, renders the contest still morearduous. This circumstance is analagous to what is taking place-inthe United States by the continual introduction of thousands ofIrish and other papists. The force ofthe Romish church increasesnecessarily, by this means, in Switzerland, which is surrounded withCatholic countries, and the Jesuits have the art to distribute theirnew recruits in 3uch a way that they will soon equal in numbers theProtestant population. Christians of the Helvetic Confederationare zealously occupied with this subject, and some have formed^-eechurches to counterbalance the power of popery. But hithertothese attempts have not had much success, because they are opposedby Protestant governments.In short, Switzerland is now in a very delicate and dangerous position: her horizon is covered with dark clouds. May it, under theblessing of the Lord, enjoy at last a more serene sky and morepeaceful days!THE SABBATH DANCING AND CARD-PLAYING.At a large ecclesiastical con vention.lately held at Cleaveland.Ohio,the following Report and Resolutions were adopted. The proceedingsstrike at three great prevalent evils, any scriptural effort to ar-R

1-38 The Sabbath—Dancing and Card-1'laying.rest which, should bs hailed with joy. The thanks are due to himwho has the hearts of all in his hand, anil on him should the reliancebe placed for crowning the efforts with Buiicess.The Sabbath.—Rev. L. P. Hickok, from the committee on the Sabbath,reported as follows: " It is notorious that Sabbath-breaking isalarmingly prevalent in our land. The nation, individuals, and notunfrequently even ministers and members of the church of Godare guilty of this sin. The mails run, the Post offices are opened,business by land and water goes on. Travelling is persisted in,and amusements and pleasure are pursued in direct violation of thelaw of God. The past history of nations is decisive that a Sabbathis necessary to sustain the authority and order of civil government;and more especially do the free institutions of our own country demandfor their perpetuity, the intelligence and righteousness of thepeople, which can be secured only where the Sabbath is observed.The Church of God, also, will soon cease to exist when the Sabbathis lost! A deep anxiety pervades the hearts of good men over allthe land in view of this wide-spread Sabbath desecration ; and themany thousands employed along our thoroughfares and upon allour inland waters, are beginning to sigh in their bondage, and cryaloud forthe rest and privileges of the Sabbath, from the possessionof which the avarice and pleasures of other men have so longexcluded them. This Convention would therefore speak to all ministers,churches and families represented by it, in the urgent languageof conviction of the sin, and alarm for the danger which thisextensive profanation of the Sabbath induces, and earnestly recoijimendto their prompt and dilligent observance the following course:1st. That every person at once free himself from all participationand connection with the sin of Sabbath-breaking, in all the formsin which it appears over the land.2d. That ministers preach more pointedly upon the doctrines andduties of the Sabbath, and thoroughly instruct the people upon thiswhole matter, and enforce upon every conscience all that the Bibleinculcates respecting the sanctification of the Sabbath day, andawake themselves to the conviction that they must stand responsibleto God, to the Church and to the nation for very much of the laxprinciple and sinful practice which shall be allowed to prevail in referenceto this plain and permanent ordinance of heaven.3d. That a more strict watch and rigid discipline be maintainedin all the churches, both towards ministers and lay members, on thissubject; and that all recreation, amusement, secular labor, and travellingon the Sabbath be restrained, that neither the credit nor thecapital of members of the church be employed in sustaining businessestablishments of any kind which violate the Sabbath for gain,and thereby secure that the sin of Sabbath violation should no longerrest upon any portion of our western Zion.4th. That inasmuch as the habit of Sabbath breaking may in mostcases be traced up to its beginning in childhood, it is earnestly recommendedto all parents to restrain their children, and sacredly devotethe Sabbath day to their Christian instruction at home in connectionwith the publicworship of God in the sanctuary. And we

The Philadelphia Riots. 139also add, That this body recognize with joy and thanksgiving theefforts, aud the success attending them, to arrest the progress of Sabbathbreaking through the land, both by public addresses and thepress, especially in bringing sailors and boatmen to possess andprize the rest and the privileges of the Lord's day ; and we wouldurge upon all the duty of hearty and constant co-operation, untilthe whole land shall be brought to enjoy her Sabbaths, confidentthat the kind and faithful application of Divine truth to the publicconscience will, by Divine grace, correct public sentiment on this, ason other topics, and mould the character and control the conduct ofthe people of God." Adopted.Resolutions on Dancing and Card Playing.—Rev. G. Duffield introducedthe following resolutions on dancing, &c.1. That this convention regard with deep interest the public expressionsmade of late by different churches and ecclesiastical bodies,as to the inconsistency of the amusement of dancing with the spiritualityand propriety of conduct becoming the Christian profession.We bear our testimony against it, and earnestly exhort the Christiancommunity to discountenance and discourage it, as a breach ofchurch covenant on the part of professors of religion : as an amusementinjurious alike to true piety and Christian reputation : as destructiveof the confidence aud affection and simplicity of mannerswhich should be cultivated by those professing godliness : as calculatedto disturb the peace and harmony of the church ; and as tendingto counteract the influence of a preached gospel, to neutralizethe power of Christian example, and to confirm those whose heartsare in the world in their aversion to the demands and duties of a lifeof holiness.2. That we regard also with deep uneasiness and sorrow the indicationsgiven of late of a disposition in some places to introduceand commend in fashionable society the practice of card-playing.—We feel bound to exhort the churches and Christian professorsamongst us, to endeavor by their example, and counsel, and testimony,to prevent, as far as possible, the mischief incident to such anirrational, corrupting, and dangerous amusement. Adopted.THE PHILADELPHIA RIOTS.On the 6th and 7lh ult. a second series of deplorable riot occurredin Philadelphia, and raged with almost unexampled fury. Thecontest was chiefly between a lawless, infuriated mob and the military.The latter were pelted with stones, brickbats, and other missiles—werefired upon with muskets by persons in concealment andamong the crowd, and were repeatedly threatened with cannon,fully loaded and dragged up in front of their ranks. Necessity requiredthat the mob should be fired upon by the military, which wasdone, promptly enough, we believe, but evidently not until farther•forbearance would have been criminal. Several military companies

140 The Philadelphia Riots.belonging to the city were called out, and long kept under arms—the Governor ofthe State was sent for, and repaired promptly to thescene of outbreak—he issued a strong proclamation, suited to theoccasion, and ordered several companies of military from adjoiningcounties, who marched to the city and continued on duty till quietwas restored. Twelve persons were killed and about fifty wounded.We have called this a second series of riot, not because it is only thesecond that has occurred in that city;—it has been for years, as theburning of Pennsylvania Hall and other scenes will long bear witness,notoriously the place of riot;—but because the same elementswere at work in this and in the case immediately preceding. Similarcauses produced both, and in each, Papists, the foes of all righteousorder, were the instigators. The first series, an account ofwhich we gave in our June No., occurred inKensington, one oftheNorthern districts of Philadelphia; the second was in Southwark,one of the Southern districts."The immediate cause of the second outbreak, was the discoverythat St. Philip's Roman Catholic Church, in Southwark, containeda large quantity of arms and ammunition. The attack on the tentsof the American Republicans at 2 o'clock on the morning of the 5th,and the beating of some of the persons left in charge, was doubtlessan additional cause of exasperation. There were in all, taken fromthe church, 75 muskets, 2 fowling pieces, 1 keg of powder, powderhorns, flasks,balls, slugs and shot, 10 pistols, and 12 bayonets fastenedon brush handles. Twenty-four ofthe muskets were loaded,and also some of the pistols. Twenty-five of these muskets hadbeen obtained from the armory, by permission of Governor Porter.The circumstances under which Gov. Porter was induced to givethis permission, are thus stated in the Philadelphia Sun :" It appears that several days before, Wm. H. Dunn, a brother ofthe priest, waited upon General Patterson, to get a request fromhim to Governor Porter, to obtain 25 muskets from the State Arsenal.The General acquiesced, and Mr. Dunn proceeded to Harrisburgand waited upon his Excellency in person—and after a shorttime obtained the desired order, and returned to this city. Thiswas kept a secret, and hence the surprise which it caused, whenthe people learned that a military company had been regularlydrafted for the express purpose of guarding that church, althoughthere was not the least disposition shown on the part of any body tomolest it in any shape or form whatever. Wm. H. Dunn was electedCaptain of said Company, and on Saturday afternoon GeneralHubbell, having learned that he was an unnaturalized Irishman,proceeded to his house, in company with Dr. Strafford, and demandedhis commission papers—these were given up, and of coursethe company was disbanded." On fourth of July night men were stationed in the church inorder to resist any attack which might be made upon it; so said byone of the authorities of the church." When apprised of the deposite of this formidable armament,the Natives very properly demanded that it should be removed fromthe Church, as a precaution against another massacre from behind

The Philadelphia Riots, 141its walls, such as occurred at Kensington. When this demand wasmade, twelve muskets only were brought out by the Sheriff andpriest Dunn. The people, notsatisfied with this partial proceeding,insisted on sending a committee of twenty. To this request theSheriff replied, on a solemn declaration, that there were no otherarms in the church ! But an examination being insisted upon, seventy-fivemuskets, with pistols and ammunition, were discovered !The Journal of Commerce remarks on the above—" ,We trustthe result of this ill-advised movement ofthe Catholics, will convincethem, and all other foreigners, that their best security is to be found,not in their own physical strength, but in the laws and institutionsof the country. If these are not always availing, they are at leastas much so to foreigners as to native citizens. Who, after all, defendedSt. Philip's church from the mob 1 Was it the self-constitutedgarrison, with their hundred muskets and pistols 1 Was itthe Hibernia Greens 1* No ; the former were the cause of the riot,and the latter aggravated it ;"f and both would have been speedilydestroyed, though they had been ten times more numerous thanthey were, if they had been left to their own unaided efforts. Infact, they were ten times worse than nothing ; and the first thingthat was done, to any purpose, towards suppressing the riot, wasthe removing these foreigners out ofthe church, and out of sight." If foreigners did not, and could not, preserve St. Philip's churchfrom the fury of the mob, who did 1 The true answer is, it waspreserved through the intrepidity and resolute determination oftheleaders of the American Republican party. Grover, Levin, andothers of that party, by persuasion, argument and entreaty, and bydeclaring, as Levin did, that he would perish sooner than the churchshould be destroyed, kept the mob at bay until a strong militaryforce arrived, and took its keeping into their own hands. So muchfor the conduct of men who have been stigmatized by the Catholics,and probably by Catholic murderers, as " church burners." Theinfluence of these men over the mob was such as could be wieldedby no other persons ; and it was exerted in the most efficient manner.We subjoin the substance of the charge of Judge Jones to theGrand Jury, assembled for the purpose of investigating the cause ofthe riot, and the conduct of the rioters. It sets the matter, as lo thecause, in a clear light, and shews, that according to the legal viewof the subject, Papists were the aggressors." His Honor said it was his intention to have postponed addressingthem on the late disturbances until the public had become lessexcited, but he had been induced to call them together this morning,at * the A military suggestion company ofthe composed law officers entiiely of of Papists. the commonwealth. He saidthe f In cause placing of this the company late riots in the was church, the arming the authorities of St. acted, Philip's we think, church; very indiscreetlyand imprudently. Many consideredit as adding insult to alleged injury ;and regardedit as furnishing an opportunity, unintentional on the part ofthe authorities,but nevertheless real, for armed Papists, to shoot down, from a place of salely tothemselves, their opponents, under the disguise of defending the church. Such fearsshould not be thought strange when we consider how they had acted but a few weeksbefore at Kensington.—Ep .

142 Interesting Variety ofthe Bible.that it was the right of every citizen to bear arms, but not to assemblein churches, engine house, or other buildings, to resist an attack;that such buildings were liable to be indicted as a nuisance, and thepersons assembled therein were guilty, in the eyes of the law, ofunlawfully assembling together, and were liable to be indicted.He said that, when congregations apprehended danger to theirchurches, it is their duty to claim the protection of the law ; thattheir churches are under the constituted authorities, who are boundto protect them ; that every defence of a building is an act of partisanwarfare ; that if the practice were allowed of arming churches,we could never hope for the restoration of order. He committedthe subject to them to take it up fairly, boldly, frankly, and thoroughly.INTERESTING VARIETY OF THE BIBLE.When the celebrated Dr. Samuel Johnson wa9 asked why somany literary men were infidels, his reply was, "Because I hey areignorant of the Bible." If the question be asked why the lovers ofgeneral reading so often fail to acquaint themselves with the sacredvolume, one reason that may be assigned doubtless is, they are notaware of its interesting variety. This feature of the Bible is wellillustrated by Mis. Ellis, in the following eloquent extract from herrecent work, entitled the " Poetry of Life."" With our established ideas of beauty, grace, pathos and sublimity,either concentrated in the minutest point, or extended to thewidest range, we can derive from the Scriptures a fund of gratificationnot to be found in any other memorial of past or present time.From the worm that grovels in the dust beneath our feet, to thetrack of the leviathan in the foaming deep—from the moth that corruptsthe secret treasure, to the eagle that soars above his eyre inthe clouds—from the wild ass in the desert, to the lamb within theshepherd's fold—from the consuming locust, to the cattle upon thethousand hills—from the rose of Sharon, to the cedar of Lebanon—from the crystal stream,gushing forth outof the flintyrock.to the widewaters of the deluge—from the lonely path ofthe wanderer, to thegathering of a mighty multitude—from the tear that falls in secret,to the din of battle and the shout of a triumphant host—from the solitaryin the wilderness, to the satrap on the throne—from the mournerclad in sackcloth, to the prince in purple robes—from the gnawingsofthe worm that dieth not, to the seraphic visions ofthe blest—from the still small voice, to the thunders of Omnipotence—fromthe depths of hell, to the regions of eternal glory,—there is no degreeof beauty or deformity, no tendency to good or evil, no shadeof darkness or gleam of light, which does not come within the cognizanceofthe Holy Scriptures ; and therefore there is no expressionor conception of the mind that may not find a corresponding picture;no thiriit for excellence that may not meet with its full sup-

Items of Intelligence. 143ply; and no condition of humanity is necessarily excluded from theunlimited scope of adaptation and of sympathy, comprehended iuthe language and spirit of the Bible."ITEMS OFINTELLIGENCE.The Scotch Church in Canada,—The Synod of this Church recentlyassembled at Kingston. The session was one of much interest,inasmuch as the matters which have distracted the Church inScotland have to some extent also disturbed it in Canada.Little important business was transacted beyond the question ofsecession from the established Church of Scotland. This was opposedin a series of resolutions proposed by Rev. Dr. Cook. Theywere carried by the votes of 39 ministers and 17 elders, there beingin the minority 21 ministers and 19 elders. The minority enteredtheir protest, which they presented in a body to the Synod. Previousto its being read the Rev. Mr. Stark, the moderator, retiredfrom the chair, having felt it incumbent upon him to sign the protest.Mr. Rintoul, clerk of the Synod, resigned, being with the minority.Dr. Cook was then unanimously chosen moderator. Mr. Rintoulread the protest, in which the seceders protest against any fartherconnexion with the established church of Scotland, assert their rightto their own Church property (this is likely to be a question oflengthened litigation,) and charge upon the Synod that they haveforced the seceders to their present position.Mr. Bayne, on behalf of the protestants, said this was the finalstep on the part of the minority, in connection with that Synod,with which they should henceforth cease to act. Mr. Stark, on behalfof the seceders, then took an affecting leave of the Synod.—He was responded to by Dr. Cook in the same spirit, and the minorityretired, but met immediately in the large Methodist Chapel inNewgate street, for the purpose of organization, &c. The Rev.Mr. Stark was appointed moderator, and Mr. Rintoul clerk.Methodist General Conference.—During the late sessions of theGeneral Conference of the Methodist Episcopal Church, the Committeeon Episcopacy reported, that one of their Bishops, the Rev.James O. Andrew, was a slave-holder, and was thereby renderedunfit for the Episcopal office ; and submitted the following resolutionfor the adoption ofthe Conference, viz.:" Resolved, That the Rev. James O. Andrew be and is herebyaffectionately requested to resign his office as one of the Bishopsofthe Methodist Episcopal Church."This resolution gave rise to an animated debate, which lasted forseveral days. A committee of pacification was appointed, composedof an epual number of nothern and southern members, and includingthe six Bishops, and a day of fasting and prayer appointed ;but Bishop Soule, on behalf of the committee, subsequently report-

144 Obituary Nolvce.©d that " after a calm and deliberate investigation of the subject,Ihey had been unable to agree upon any plan of compromise.The question was then met in various forms, and the Bishopsunanimously recommended its postponement to the next GeneralConference, as the adoption ofthe resolution would inevitably resultin the separation of the nothern and southern sections of thechurch.The Conference, however, by a vote of 110 to 68, passed the resolutionvirtually deposing Bishop Andrew from office, and thequestion so far is decided. After the announcement of the vote,considerable confusion prevailed, and many of the southern memberswere deeply affected, and stated that the awkwardness of theposition in which they were placed by the vote, rendered it impossiblefor them to transact business, and the Conference adjourned.Afterwards, a protest, signed by most of the members who hadvoted in the minority, was given in. Arrangements were made foran amicable division of the church into North and South, shouldsuch a measure be found necessary. From the spirit manifested bymost of the Southern Conferences that have since met, we presumethe necessity will be supposed to exist, and if so, the division willtake place. May not this breaking of ecclesiastical union, on thethe great question of slavery, which is becoming so common, be asan entering wedge to the dissolution of the Union of the UnitedStates ? We only propose the question. Time will reveal the answer.We have heard that at the late meeting of the Pittsburgh Presbytery,the pastoral relation between Rev. S. O. Wylie and his latecharge was dissolved, and that afterwards he accepted a call previouslymade on him by the 2d Reformed Presbyterian congregationof Philadelphia.Mr. Joshua Kennedy was lately licensed to preach the everlastingGospel by the Illinois Presbytery, and is at present laboring in theTerritory of Iowa.The Philadelphia Select and Common Councils have passed anact appropriating $28,000 for the arming and equipping of a regimentof Infantry, a Battalion of Artillery, and one or more Troopof Horse, the whole to consist of 1,000 men, to put down all outbreaksthat may hereafter occur.OBITUARY NOTICE.Man lieth down and riseth not till the heavens be no more, theyshall not awake nor be raised out of their sleep. On the 12th ofJune last, Mrs. Anne, wife of Rev. John Crozier, bade her longfarewell to earth with all its enjoyments. Her disease was consumption.Her evidences of glory, immortality and eternal lifewere clear, distinct and unequivocal to the last. The righteous hathhope in his death.

THEREFORMED PRESBYTERIAN.Vol. VIII. September, 1844. No. VII.DRAUGHT OF AN ACT OF COVENANT-RENOVATION.*Containing the substance of the National Covenant and SolemnLeague and Covenant,' with an acknowledgment of sins, andengagement to duties. In accommodation lo the present time.Preamble.Whereas, Public Social Covenanting is a duty enjoined and obligatoryunder every dispensation of the Church ; and whereas ourfathers in these lands, when, through the singular goodness of God,they were delivered from Anti-christian idolatry, superstition, andoppression, and favored with the light of the glorious Gospel in remarkablepurity and power, entered into Solemn Covenants withGod and one another, binding themselves and posterity to abjurefalse religion,—to profess, maintain, and propagate the truth,—andto the duties of practical godliness,—and the renewal of these Covenantson sundry occasions was attended with evident tokens of Divineapprobation : Considering it, moreover, as our singular honorand privilege to testify to the whole of the blessed work of the Covenantedreformation,—from which others have more or less madedefection,—and to maintain the descending obligation of our fathers'vows in their full extent and integrity,—and regarding the renovationof these covenants as a duty loudly called for by the God ofZion, and especially incumbent upon us at the present time, as atestimony of our gratitude for the peaceful and long continued en-*This Document was submilted, by a committee previously appointed, to the ReformedPresbyterian Synod, Ireland, at its sessions in July 1843, and printed for the inspectionof the members and others. It was reviewed by the Synod at a specialmeeting in March last, and, in its present form, ordered to be sent as an " Overture"to the Presbyteries and Sessions under their care, and also to the sister Synods inScotland and America, for their revision and correction. The former Draught waspublished in our No. for February last. Our reasons for republishing are, 1. Materialalterations have been made. 2. To furnish a sufficient number of copies for reviewby the Church in America. 3 We have many new subscribers to the present volume,who did net receive the last. 4. That a Document so excellent may be againread, in its amended form, by former readers.S

146 Draught of an Act of Covenant-Renovation.joyment of manifold privileges, as a means of protection and defenceagainst the extending and threatening power of Anti-christ, the arrogantassumptions and intolerable oppressions of Prelacy, andother numerous evils hence arising, to which the witnesses for truthare now exposed,—a duty which we owe to others, to direct themto the good old way, and to show them, that only in walking in it,they may expect to be abundantly blessed,—and an approved instrumentof the revival of genuine religion, which we greatly need,and of diffusing throughout the earth the principles of the Reformation,—andof promoting the establishment of the kingdom ofour Lord and Saviour Jesus Christ:—We, therefore, all and every one of us, whose names are underwritten,professing the faith once delivered to the saints, resting oursouls for eternal salvation upon the merits and mediation of ourLord Jesus Christ, and setting before us the glory of God and theadvancement of the kingdom of Christ, have, after mature deliberation,and much searching of heart, according to the example of God'speople in former times, both in these and other nations, resolved, inthe strength of Divine grace, to recognize publicly, the obligationof our own and our fathers' vows, and in the presence of the HolyLord God, to enter into a Solemn Covenant, never to be forgotten.Iu all reverence and humility, we approach the Majesty in the heavens; and, lifting up our hearts with our hands, do, jointly and severally,swear in His great name :—Profession of the True Religion.1.—That having, after careful examination, embraced the TrueReligion, as it is taught in the Scriptures ofthe Old and New Testament,and declared in the Confessions of some of the purest ReformedChurches, and more especially, as exhibited fully and clearly inthe doctrinal Standards of the Reformed Covenanted Church inBritain and America,—the National and Solemn League and Covenant,—theWestminster Confession and Catechisms,—the ScripturalTestimonies emitted by Christ's faithful servants, especially atthe memorable period of the Second Reformation, and since,—andas embodied in the Testimony ofthe Reformed Presbyterian Church;we, joyfully, before God and the world, profess this as the trueChristian Faith and Religion ; and, through the grace of God, weshall sincerely and constantly endeavour to understand it morefully, preserve it pure and entire, and transmit it faithfully to posterity.Recognition of Reformation attainments, and Federal deeds of our Fathers.2.—With grateful and united hearts we desire ever to praise theLord for the light of the Protestant Reformation,—and especiallyfor the peculiar glory and fulness of the Covenanted Reformation,as it once shone in Scotland, and in part also in England and Ireland.Regarding its rise and establishment as a singular and eminent fruitofthe Divine favour to the lands of our nativity, we this day cordiallyrecognize the Scriptural excellency of its grand principles, as thesewere embraced by the Church and Kingdom of Scotland, and areexhibited in the National Covenant, and afterwards avouched by

Draught of an Act of Covenant-Renovation. 147persons of all ranks in the Solemn League and Covenant ofthe threekingdoms. These federal deeds, being moral and Scriptural in theirnature, and entered into by these nations, through their representatives,are, and will be, binding upon them to the latest posterity.—Although we are not now in circumstances to renew them in a nationalcapacity, we nevertheless acknowledge them as the righteousand fundamental compact, according to which the legislation andadministration of these kingdoms should be conducted, and thecharacter and duties of rulers and subjects should be regulated;—we approve of the several faithful and consistent acts of Covenantrenovation,performed by our worthy ancestors, in the times of reformationand subsequently; and we openly and gladly own theobligation of these Covenants upon us, as a minority, when the nationas such, has perfidiously violated the oath of God, and the majorityare either willingly ignorant of it, or presumptuously refuse toacknowledge it. Fully convinced that we, with all our interests,civil and religious, were embraced and represented in our fathers'Covenants,—deploring the sin ofthe land in their rejection, and desiringto be'free of any participation in its guilt, we all and everyone of us, jointly and severally, swear anew this day these Covenants,iu so far as they are adapted to our present condition and circumstances.*3.—In accordance with the explicit statements of these federaldeeds, while we own and profess the True religion, pledge ourselvesto its preservation, arid to endeavour to bring the Churchesin these three kingdoms, and throughout the world, to the nearestScriptural conjunction and uniformity, we abhor, detest, and solemnlyabjure all false religion, superstition, heresy, schism, profaneness,and whatsoever is contrary to sound doctrine and the power of godliness.Abjuration of false religion,—Popery, Prelacy, &c.Particularly, we condemn and reject the tyranny, heresy, superstition,and idolatry of the Romish Anti-christ;—his usurped authority,by exalting a sinful mortal to the place of the Lord Jesus Christ,as Head of the Church; his blasphemous priesthood and wickedhierarchy; and his subjugation of civil government to their crueldomination. We wholly reject the claims ofthe Romish Church tosupremacy and infallibility ; its perversion of the rule of faith by unwrittentraditions; the exaltation of Apocryphal writings to equalitywith the Word of God; and its denial ofthe use ofthe Scriptures,and of the right of private judgment, to the people. We repudiateand abhor its manifold corruptions in doctrine, as they respect originalsin, justification by faith, the meritorious work of Christ, andthe work of the Spirit in sanctification; the nature, number, anduse of the Sacraments ; and the state of the dead. We condemnits corruptions ofthe moral law, by the wicked distinction betweenmortal •Here and the National venial sins; Covenant the of merit Scotland, and satisfaction the Solemn of League human and works Covenant, ;are mental to be reservation read. ; absolving from oaths and contracts ; and im-

148 Draught oj an Act of Covenant-Renovation.pious interference with the law of marriage. We abhor its idolatry,superstition, and corruption in worship, by the adoration of the Virginand of images, and invocation of saints and angels ; the offering ofthe mass as a sacrifice for the sins of the dead and the living ; venerationof relics ; canonization of men ; consecration of days andplaces ; and prayers in an unknown tongue ;—processions, andblasphemous litany; and, finally, we detest and condemn its corruptionand cruelty in discipline and government, by granting indulgences,enjoining penances, promulgating and executing crueldecrees, warranting persecutions and bloody massacres; with itscountless superstitious rites and usages, and its gross and intolerablebigotry, in excluding from the hope of salvation all who do not acknowledgeits wicked supremacy, and maintain its soul-destroyingheresies. And we engage, according to our places and stations,and by all Scriptural means competent thereto, to labor for the extirpationof this monstrous combined system of heresy, idolatry, superstitionand oppression, believing it to be fundamentally opposedto the glory of God,—the enemy of Christ and his gospel, and destructiveto men's souls, liberties, and civil rights;—while, in love tothe persons of those who are under the thraldom of Anti-christ, weshall earnestly seek that they may be delivered out of Babylon, thatso they may not be partakers in her coming plagues.In like manner, abhorring and detesting all Anti-christian leaven,whether in the government and discipline, or in the doctrine andworship of the Church, or in civil systems, we reject and abjurePrelacy, as essentially unscriptural and anti-christian, and as oppressiveto the Church of Christ, and hostile to the interests of pure andundefiled religion. We testify against the Established Church ofEngland and Ireland for its imperfect reformation, and its long continuancein the sin of many anti-christian practices; for its abjectacquiescence in the Erastian supremacy ofthe crown ; for its utterwant of Scriptural discipline; and for criminal connivance at thepropagation, by many of its ministers and influential members, ofPuseyism, a system which embraces some of the worst errors andusages of Popery. We reject, moreover, Socinianism and Arianism,which, by denying the doctrine of a Triune God, and the true andproper Godhead of the Son and the Holy Spirit, subvert the foundationsof revealed religion, and of a sinner's hopes for salvation.—We reject, likewise, Arminianism, in every form, as derogatory tothe work of Christ and the grace ofthe Spirit, and affording a falseand unscriptural view both of man's fallen and recovered condition.We reject the system which maintains the personal advent of theRedeemer, at the commencement ofthe happy Millennium, and hisreigning as a temporal king on earth, as inconsistent with the natureof Christ's kingdom, and with the Scriptural doctrines ofthe resurrectionof the dead, and eternal judgment. And disavowing andcondemning all infidelity, and libertinism, falsely called liberality,we solemnly pledge ourselves to pray, and labor, according to ourpower, and as far as our influence extends, that whatever is contraryto sound doctrine and the power of godliness may be removed, thatthereby a free course may be opened up, for the diffusion through-

Draught of an Act of Covenant-Renovation. 149out all nations ofthe pure and unadulterated Gospel of the blessedGod.Acknowledgment of Messiah's headship, and of a Scriptural Magistracy,—Recoveryof Reformation attainments.4.—Believing that the peace and prosperity ofthe nation, and thequietness and stability of the reformed religion, depend, in a greatdegree, on the establishment and maintenance of a Scriptural systemof civil rule, and upon the approved character and conduct of rulerssupreme and subordinate, which, by the good hand of their Godupon them, our renowned forefathers, especially at the period ofthe Second Reformation, earnestly sought to attain, to which ourCovenants pledge these nations, but from which they have mournfullydeparted ; we engage, with all sincerity and constancy, in ourseveral vocations, with our prayers, efforts and lives, to maintainthe doctrine of Messiah's Headship, not only over the Church, butover the civil commonwealth,—that our allegiance to Christ theLord shall regulate all our civil relations, attachments, professions,and deportment,—that we shall labor, by our doctrines, prayers,and example, to lead all, of whatever rank, to confess that JesusChrist is Lord, to the glory of God the Father ; that we shall constantlyendeavor, as far as in our power, by all Scriptural means, tobring these nations to own the Mediator as the Head of all principalityand rule,—to subject their national polity to his authority andlaw,—and to set up those only as rulers over them, who submit toChrist the Lord, and are possessed of a due measure of Scripturaland Covenant qualifications. Whenever, in God's Holy providence,such rulers are obtained, we shall defend their persons and authoritywith our goods, bodies, and lives, in the defence of the true religion,and the preservation of the rights and privileges of the nation, theadministration of justice, and the union and protection of the Stateagainst all enemies, within and without. Persuaded in our heartsthat the Reformation, in Church and State, as attained to in theselands, was at once Scriptural, constitutional, and legal; and that itwas a great and happy national measure,—being advanced andsettled by the civil and ecclesiastical powers co-operating, and actingin their proper places, and sanctioned and secured by manyvaluable laws and statutes, while, by the same means, false worship,and whatever is opposed to the true religion, was condemned andabolished ; we agree and resolve, all the days of our lives, to labor,by all lawful means, for the removal of all acts and measures thatimpede reformation, and for restoring reformation attainments inChurch and State. We hold ourselves bound faithfully to testifyagainst whatever would prevent the nation from returning to formerScriptural attainments, and from avouching its allegiance to Messiah,Prince of the kings of the earth. And, as in the good providenceof God, a happy peace and union, and many consequent blessings,resulted to these nations from the establishment of reformation, andtheir conjunction in the bond of a holy mutual Covenant, we shallcontinue to seek the peace of the nation, even although called totestify against its defections, and to promote the ends of public justice,in the punishment of crime, the preservation of social order,

150 Draught of an Act of Covenant-Renovation.the security of Scriptural liberty, and of life and property ; and weshall endeavor, as far as in us lies, to-xestore and perpetuate to posteritya firm peace and union, on the same footing of holy principles,and national covenant fidelity.Engagement to unity.5.—Considering it a principal duly of our profession, as followersof the Lamb, and a chief design of our own and our fathers' vows,to cultivate a holy brotherhood, we regard this Covenant as solemnlybinding us to feel and act as one with all who, in every land, maintainand pursue the ends contemplated in it. We take ourselvespledged to assist and defend one another, in maintaining the causeof true religion. Whatever shall be done to the least of us for thatcause, shall be taken as done to us all; and we shall neither sufferourselves to be divided nor withdrawn, by whatsoever suggestion,allurement, or terror, from this blessed confederation ; nor shall weembrace or maintain any thing in principle, or pursue any course inpractice, that might mar our happy unity. As the Church of God,purchased by the blood of the Lamb, and animated and sanctifiedby the same Spirit, is one, and all saints have union and communionthrough one glorious Head ; firmly believing, moreover, that divisionsshall cease, and that the Churches in every land shallyet be visibly one; and lamenting the continuance of divisionsand schisms in the professing body of Christ, we shall sincerelyand constantly study to promote Scriptural unity and fellowship,guard against encouraging divisions, labor to heal existing breaches,and to promote the peace and prosperity of Jerusalem. Fully convincedthat no valuable union can take place, but on the footing oftruth, and in the spirit of that charity which is the bond of perfection,and which thinketh no evil, while we shall earnestly pray andlabor thatZion's wounds may be healed,we shall never seek or agreeto union, by the compromise of any article of revealed truth, persuadedthat this would be productive of real and lasting injury; but,on the contrary, shall endeavor, more and more, to make known thetruth as it is in Jesus, as the only sure and safe basis of ecclesiasticalconfederation. And as the churches in Britain were formerlyone in the acknowledgment of the oath of God, we shall continueto display the testimony and Covenant of our fathers, as the groundof approved union and fellowship, and by the dissemination andconsistent application of the principles embodied therein, and thediligent cultivation of the charity that is pure and peaceable, andthat rejoices not in iniquity, but rejoices in the truth, we shall laborto remove stumbling-blocks, and to gather into one thescattered anddivided friends of truth and righteousness.Acknowledgment of National Sins in Covenant violation.6.—While we thus, both as members of the Church, and as aminority in the nation, adhering to its former Covenanted constitution,solemnly and explicitly recognize the permanent obligation ofthese Federal Deeds, and willingly renew them in their true spiritand import,—with much shame and sorrow of heart, we lament,that because of the violation by rulers and people of these sacred

Draught of an Act of Covenant-Renovation. 151engagements, we cannot perform this duty in a national capacity.—These kingdoms are guilty of many sins and provocations againstGod and his Son Jesus Christ, as is too manifest by our present distressesand dangers, the fruits thereof. We profess and declare beforeGod and the world, our unfeigned desire to be humbled for oursins, and forthe sins of these kingdoms,—chief of which we regardthe rejection and overthrow ofthe Reformation once attained to,and the breach of the National Covenants, with the national sanctionand encouragement given to- systems which they condemnand abjure. We lament and deplore the grievous step of nationaldefection of the Scottish nation,—first in covenant with God, atthe close of the Second Reformation, by which malignants weretaken into the bosom of the State, and admitted to places of powerin these Covenanted lands ; the rescinding of the Covenants andlaws in favor of Reformation, at the period of the unhappy Restoration,and that this perfidious deed is yet permitted to disgrace theStatute-Book; the long and bloody persecution, by Erastian, Prelaticaland Popish rulers, of Christ's faithful witnesses, whose bloodyet cries for vengeance against the throne of these kingdoms ; theabandonment of Covenant engagements, and the establishment ofan unscriptural and Erastian supremacy in the settlement of thecrown aud conditions of government at the Revolution ; the introductionof an oath of allegiance and other ensnaring engagements,at the same period and since, to supplant our Covenant-allegiance,which was a proper and Scriptural badge of loyalif.y in the reformingperiod ; the open and palpable violation of a principle article ofthe National vows, in the Incorporating Union between Englandand Scotland, guaranteeing the establishment of Prelacy in Englandto all succeeding generations, and thus agreeing " to live in jointdefection from Covenant-engagements made by the nation to theMost High God ;" the setting up of rulers, supreme and subordinate,who are devoid of Scriptural qualifications, and conferring politicalpower and influence upon the known enemies of the Protestantand Covenanted Reformation ; the national encouragement andresources given to systems and interests, unscriptural, anti-christianand immoral,—condemned and abjured in the solemn vows of thenation, and hostile to the cause and kingdom of Christ; the authorized,systematic, and wide-spread violation of the Sabbath ; the dishonordone to God's Word, in the system of National Educationfor Ireland; with many other steps of defection, both in legislationand administration, manifesting obstinate perseverance in breach ofCovenant, and provoking the holy displeasure of Him who is ajealous God. We regard these nations, with their rulers,—by thesubversion of Scriptural and Covenanted polity, and the manifoldcourses of backsliding consequent thereon,—as having virtually renouncedallegiance to Jesus, the Prince of the kings of the earth,and as being chargeable with national perjury. Precluded by oursolemn vows from identifying ourselves with a constitution withwhich Erastian supremacy is inseparably incorporated, of whichPrelacy is an essential part, and from which Popery receives increasingcountenance and support, we consider ourselves bound to re-

152 Draught of an Act of Covenant-Renovation.main separate from it, and thus to deliver our consciences from thesin of participation in its countless immoralities, that we may escapethe judgments which such a connexion must entail. In this stateof voluntary separation from the National Society, as at presentconstituted, we shall endeavor to lead quiet and peaceable lives inall godliness and honesty. We shall confederate with no politicalparties who own not, both in principle and practice, submission tothe Lord Jesus, as King of kings and Lord of lords, to effect changesin administration, or accomplish outward reforms ; and we shall offerno opposition to any measures that tend to promote the peaceand good order of society, but in our station and by means competentthereto, endeavor to advance them ; while we shall, at the sametime, employ all Scriptural means to lead others to acknowledgeand confess the national guilt in manifold breaches of Covenant,and to awaken the nation itself to a sense of its aggravated sins,and of the perpetual obligation of the oath of God, that so the Lordmay turn from the fierceness of his anger, and glory may yet dwellin our land.Confession of the sins ofthe Church, and engagement to Reformation.7.—We lament, moreover, the sins of the Churches in these lands,either in times past or at present,—in so far as they have forgottenthe Covenant of God,—walked contrary thereto,—maintained connexionwith immoral and unscriptural civil systems,—countenancedor not testified against the defections and aggressions of corruptcivil rulers;—for their indifference or neutrality in the cause ofChrist, as it concerns his Headship over the Church and the State,if not in all cases professedly, yet, to a great extent, practically ;and because of their maintaining or conniving at errors in doctrine,worship, discipline or government, plainly opposed to the gloriousReformation once happily established. For ourselves, we professand declare, as in his sight who is the Searcher of hearts, our unfeigneddesire to be humbled for our sins, and for the sins of ourfathers; " especially that we have not as we ought valued the inestimablebenefit of the Gospel; that we have not laboured for thepurity and power thereof; and that we have not endeavored to receiveChrist in our hearts, nor to walk worthy of him in our lives ;which are the causes of other sins and transgressions so much a-bounding among us." We have not felt in our hearts as we should,nor recognized in our lives the obligation of our Solemn Covenants :we have been remiss and negligent, in deferring to renew them.—We have not studied to keep our garments clean, but have at timesjoined with parties and followed practices, contrary to our sacredengagements. Sufficient care has not been taken to instruct theignorant, and to separate the precious from the vile, in regard tothe fellowship ofthe Church, and in the administration of sealingordinances. Parents have not been careful to bring up their childrenin the nurture and admonition ofthe Lord, rlor to instruct themearly in the distinctive principles of a faithful testimony. We havebeen chargeable with much conformity to the world,—seeking toofrequently a popularity which cannot be enjoyed but at the expense

Draught of an Act of Covenant Renovation. 153of principle, and withholding a testimony for truth, through regardto the fear or favor of man. We have not endeavored, with thatsincerity and constancy that became us, to preserve and improvethe blessed reformation, with which we have been favored. Manyhave satisfied themselves with the purity of the ordinances, neglectingthe power thereof; yea, some have turned aside to crooked waysdestructive to both. We have not testified as we ought against theaggravated sins and backslidings of the lands in which we dwell.—The love of the brethren we have not cherished as we ought. Norhave we labored, according to our profession and our abundantprivileges, to spread abroad the savor of Christ's name, and to promotethe ends of our federal engagements. We have not walked asbecame the Gospel of Christ,—but have greatly failed in all dutiesthat we owe to God, our neighbor, and ourselves; we have not beensufficiently watchful, circumspect, and tender in our conduct,—but,on the contrary, we have been unfruitful, without godly zeal, andmournfully negligent of the duty of adorning our profession by aholy example. And these, our sins and backslidings, are greatly aggravated,being committed against the clearest light, amidst the enjoymentof manifold privileges, and notwithstanding a high professionand repeated solemn vows, and many remarkable and graciousappearances of the Lord amongst us. For all which sins, and theiraggravations, with many other transgressions with which we andour fathers have been chargeable, we desire to be sincerely humbled.And that the reality and sincerity of our repentance may appear,we resolve, and solemnly engage ourselves, before the Lord, carefullyto avoid, in all time coming, these offences, and all the snaresand temptations thereunto; and "we profess and declare our unfeignedpurpose, desire and endeavor, for ourselves, and all othersunder our power and charge, both in public and private, and in allduties we owe to God and man, to amend our lives; and each oneto go before another in the example of a real reformation ; that theLord may turn away from us his wrath and heavy indignation, andestablish us before him in truth and peace." Confessing with ourmouth the Lord Jesus Christ, and believing in Him with our hearts,we accept of God iu Christ as our sure and all-sufficient Portion ;and we yield ourselves, soul and body, to be the Lord's, now andfor ever.As his professed servants, relying solely upon the Redeemer'srighteousness for acceptance, we take the Moral Law as the rule ofour life, and engage that we shall study to walk in all its commandmentsand ordinances blamelessly. Living to the glory of God, asour chief end, we shall diligently attend to the duties of the closetand the family, the stated-fellowship-meeting and the sanctuary, observingthem according to Divine prescription, and seeking in themto worship God in spirit and in truth. And, as we can neither havecomfortable evidence of the reality of religion iu our own hearts,nor recommend it to others, nor expect a blessing upon our endeavors,except with our profession, we join such a life and conversationas become those who have entered into Covenant with God, we solemnlypromise to abstain from all known vice, and every appear-T

154 Draught of an Act of Covenant Renovation.ance of evil,—to cultivate Christian charity,—to do good to all menas we have opportunity,—and to endeavor, by a constant course ofgodly practice, to adorn the doctrine of God our Savior in all things,—that the excellence of our testimony may be manifest by thepractical observance of its principles, that others, at present and infuture generations, may be led to join themselves to the Lord and h\ipeople, and that his honor and praise may be advanced for ever.Vow topropogate the Gospel, and the testimony of Jesus.8.—Believing that the ascended Mediator is, by Covenant-donation,and as the reward of his meritorious obedience, not only Kingin Zion, but, also, King over all the earth,—that his glOryis destinedyet to fillthe whole world, and that our own and fathers' vows speciallybind us to labor for the universal establishment of his kingdom,—whilewe devote ourselves to Christ the Lord, we desire todedicate ourselves, in our respective places, to the great work ofmaking known his light and salvation throughout the nations. Regardingthe calls of Divine Providence addressed to us, to seek therevival of true religion and the conversion of Jew and Gentile, asloud and distinct, we solemnly engage, by our prayers, pecuniarycontributions, and personal exertions, to promote the spread of Divinetruth,—to seek the removal of every impediment to the prevalenceof the Gospel,—and to improve such openings as may be presentedfor the propagation of the truth. While we shall continueto witness for Christ's royal prerogatives,to whatever privations andtrials we may be subjected, and to desire fervently the subversionof mystical Babylon, and the destruction of every opposing formof superstition and error, we recognize the duty to teach every manhis neighbor, that all, from the least to the greatest, may know theLord; and to desire and labor that men, both in their individual andnational capacity, may willingly submit themselves to the Lord'sAnointed,—that so His name may bo great among the Gentiles, andincense and a pure offering may be offered to Him from the risingof the sun to the going down of the same,—that the kingdoms ofthis world may become the kingdoms of our Lord and of his Christ,—and that men may be blessed in him, and all nations call himblessed.Conclusion.9.—And thisCovenant we make in the presence of Almighty God,the Searcher of all hearts, with a true intention to perform the same,and to prosecute the ends thereof, as we shall answer at that greatday, when the secrets of all hearts shall be revealed. Uninfluencedby any consideration of any private worldly interest, and our heartsand minds agreeing to this our confession, oath, and subscription,we willingly enter into it, with a view to preserve and increase unionand love among ourselves, and dear brethren in other countries,—to promote the revival of the Lord's work throughout these andother lands,—and to exhibit to the world, and to generations tocome, a testimony for truth. We commit ourselves and ours,—ourcause and influence,—our safety and life,—into His hands, who isfaithful and true, desiring to wait continually for His certain and

Remarks on 2 Timothy i. 13. 155glorious appearance. Imploring and trusting, through his meritsand mediation, for acceptance in this service, and the forgiveness ofthe sin that may mingle in its performance,—seeking grace from onhigh to fulfill unto the end our solemn vows, we most humbly beseechthe Lord to strengthen us by his Holy Spirit for this end, andto bless our desires and proceedings with such success, as may bedeliverance and safety to his people, and encouragement to otherChristian Churches groaning under, or in danger of, the yoke ofAnti-christian and Erastian tyranny, to join in the same or like associationand Covenant,—as may be peace and prosperity to Christiancommonwealths,—and the enlargement and establishment ofthe kingdom of our only Lord and Savior Jesus Christ, to whombe glory in the Church, throughout all ages, world without end.—Amen.REMARKS ON 2 TIMOTHY I. 13." Hold fast the form of sound words."The epistles of Paul form an important part of the New TestamentCanon. In his inspired letters to the various churches, hediscusses nearly all the important doctrines of revealed religion,while in the two addressed to Timothy, whom he calls his own sonin the faith, his theme is instruction relative to the choice of thosewho were to be appointed to teach and rule in the Church of God.The qualifications and duties of the ministerial office are described,and on pastor and people is enjoined the faithful performance oftheir respective obligations. Especial care was to be taken to guardagainst teachers unsound in the faith. In the greatest tendernesstherefore the Apostle declares, " I besought thee to abide still atEphesus,—that thou mightest charge some that they teach no otherdoctrine." 1 Tim. i. 3. Some desiring to be teachers of the law, understoodneither what they said, nor whereof they affirmed.—Othersnot holding faith and a good conscience, concerning faith had madeshipwreck; of whom were Hymeneus and Alexander. 1 Tim. vii.19. The folly of such was to be made manifest that they mightproceed no farther. 2 Tim. iii, 9.In the firstEpistle, unusual earnestness is manifested by Paulin urging these things upon the attention of the youthful Evangelist,already invested with ample powers to preside in the plantingof churchesand to act in the ordaining of bishops. "O Timothy, keepthat which was committed to thy trust." But the circumstances inwhich the Apostle was placed when writing this second epistle, stronglyurged on Timothy to give due heed to the things which he shouldwrite. He had been brought before Nero a second time. His friendshad all forsaken him at his first answer. Death in one of its mostfrightful forms awaited him. The monster of iniquity, at whose tribunalhe was arraigned, had adjudged him to the cross. It was, however,the death of his master; and it was glory to suffer shame for his

156 Remarks on 2 Timothy i. 13.name. With dauntless courage he could therefore exclaim, " I amnoio ready to be offered, and the time of my departure is at hand."His exhortation to Timothy at such a crisis—his last counsel—hisdying advice, when about to seal his testimony with his blood, couldnot but come with resistless force. This opportunity he was carefulto improve. He admonished hissonin the faith, not to be ashamedof the testimony of the Lord, nor of his prisoner, but to be partakerof the afflictions of the gospel according to the power of God.And while pressed on every side—while many had departed fromtheir firstlove, and yielded to the storm of persecution—while formerfriends, united with the enemies of religion, assiduously laboredto subvert the doctrines of the gospel, he, in order to stay theprogress of vice, error and immorality—to prevent the total apostacyof the church—and to raise a barrier against the corruptionsof the age, delivers to Timothy the solemn charge,—" Hold pastthe form of sound words." To define the import—to defend thedoctrine and to make a proper application of this divine injunction isthe design of the following remarks.To ascertain precisely the meaning of the Spirit in this authoritativedirection, " Hold fast the form of sound words," we shall endeavorto point out the signification of two terms employed by thethe Apostle. These are upotuposin, rendered by our venerabletranslators " the form," and eche, translated "holdfast." The formeris derived from the verb upotupoo, signifying to mark out, sketchor delineate, which is itself originally derived from tupos, a type.The word literally, therefore, means an outline or delineation, ofsomething pre-existing. Thus the landscape portrayed on the canvassis the upotuposis, theform or outline ofthe landscape previouslyimpressed on the artist's mind ; and perhaps formed by a combinationof the beautiful objects taken from a hundred different scenes.The primitive signification of eche is have, and there is no goodreason why it may not be so translated in this passage. It is a wordfrequently used in the New Testament; and almost universallyrendered have. It occurs twenty times, in its various forms, in thetwo epistles to Timothy; and in every instance, if this form not anexception, it may be translated have. The idea conveyed by theexpression " hold fast the form of sound words," is not materiallyaltered by changing it to " have a form," &c. The latter only givesa more general idea and includes the former. The one enjoinsfaithful adherence to " a form" already prepared: the other inculcatesthe duty both of framing and maintaining a form of soundwords. That this is the correct interpretation is farther manifestfrom the consideration, that the noun, upotuposis, is unaccompaniedwith the article, which, according to the whole analogy of the Greeklanguage, would have been prefixed, had Paul meant to commandTimothy to hold fast some definite or specific form of sound wordspreviously furnished. From these observations it is clear that upotuposineche means not merely the defence of an existing form, butboth the framing and holding a form prepared from pre-existentmaterials—from the "sound words" which Timothy heard. "Havea form of sound words," io, therefore, a literal construction of Paul'sinjunction.

Remarks on 2 Timothy i. 13. 157That the import of the command may be still more clearly perceived,in relation to the "sound words" from which the abstractwas to be compiled—we observe, they are the tbuths residing inthe divine mind from eternity—revealed in the Scriptures and communicatedby Paul in his personal instructions to Timothy.All truths natural and moral are the objects of the knowledge ofthe Omniscient. Every fact connected with the history of creation—all the ranks of existences—the various orders of intelligences,—and the ends to which, by his wonder-working Providence, theywere to be directed, constituted present knowledge to him withwhom one day is as a thousand years and a thousand years as oneday. But the sound words of which the Apostle speaks have moreespecial reference to the truths eternally before the Divine mindrelative to the glorious work of redemption. These truths are revealedin the Holy Scriptures. " No prophecy of the scripture isof any private interpretation,—for the prophecy came not in oldtime by the will of man; but holy men of God spake as they weremoved by the Holy Ghost. 2 Pet. i. 20, 21. In the scriptures oftruth, those lasting monumentsof the enduring mercy of our God, thediligent inquirer after truth and the humble disciple discover thewhole system of grace and salvation. " They are able to make wiseunto salvation ; for all scripture is given by inspiration of God,and is profitable for doctrine, for reproof, for correction, for instructionin righteousness ; that the man of God may be perfect, thoroughlyfurnished unto all good works." But as all the facts innatural science lie dispersed over the volume of nature, in apparentconfusion, and require the assiduous labor, and patient researchof scientific minds to arrange and classify them, so the gloriousscheme of redemption is spread over the pages of inspiration, as itwere unarranged; here a little and there a little of its comfortingdoctrines, soliciting a more thorough investigation and exciting tothe greater diligence to dig in the mines of gospel truth. To thelaborious but delightful work of compiling a system of revealed religionfrom the detached truths contained in the Bible, the attentionof Timothy was turned by the exhortation, "have a form of soundwords." And how great encouragement had he, and how profitableto every saint desiring to have his mind imbued with heavenlytruth, to prosecute with ardor an employment so highly advantageous! What a mellowing influence might be exerted by searchingafter the truths of the Bible I And what more unfailing sourceof refined and exalted enjoyment to the diseased soul, than the habitualperusal of the sound words, or as they might be rendered, the" healing words." For truly the truths of revelation, like the leavesof the tree of life planted in the midst of the paradise of God, arefor the healing of the nations : and it is while engaged in the contemplationof those enlivening and illuminating doctrines that thebeliever, " with open face beholding as in a glass the glory of theLord is changed into the same image from glory to glory even bythe Spirit of the Lord." 2 Cor. iii. 18.Once more, these truths, of which a form or outline was to bemade, were received from the personal instruction of Paul. "Hold

158 Remarks on 2 Timothy i. 13.fast the form of sound words, which thou hast heard of me." Howany could confine this as an authoritative intimation to Timothy toadhere merely to some form previously prepared and prescribed byPaul is difficult to conceive. As already observed, the noun upotuposin,unaccompanied with the article, even allowing the most extensivelatitude to criticism, cannot with any degree of propriety be referredto any particular form then in existence. Besides, it was notthe form which Timothy heard from Paul, but the sound words fromwhich the form was to be compiled; as is manifest upon an examinationof the original. Nor can we give those writers credit forgreat discernment, who represent the phrase "form of sound words,"as an expression tantamount to " the scriptures ;" for the "form" iscontradistinguished from the " sound words." And if the " form ofsound words" meant nothing more than " the scriptures," how couldit be said that Timothy heard them from Paul1? and where the proprietyof laying such an injunction upon him 1—especially sincefrom a child he had known the scriptures and had been made wellacquainted with their sacred import through the instructions of hispious mother long before he. had seen or even heard of Paul.It only remains that Timothy already well versed in the holyoracles, and having the distinguished privilege of attending upon thetheological instructions of Paul, from whom he heard sound wordsof systematic Theology, was instructed to embody the doctrines ofthe Bible in a brief form that it might be known what the doctrineswere, which the church believed to be taught in the scriptures. Inone word, the command " have a form of sound words," was divineauthority, a commission from the Church's head, for Timothy andthrough him, for the ministers of all succeeding ages to systematizeBible truth, and present it for the examination of all who might desireto enrol themselves among the disciples of Christ. Here isclear authority for forming and holding what are generally calledCreeds and Confessions. As if the Apostle had said : the presentstate of the Church peremptorily demands that an open exhibitionof her doctrines be made to the world. So many false Christs andfalse prophets have arisen, and so far have they corrupted the simplicityof the gospel, that it becomes necessary to have a " form ofsound words," that it may be made manifest, who are on the Lord'sside, and who are on the side of the adversary.Have therefore a form or creed, and cause all applicants for admissioninto the paleof the church, to subscribe it; and thus corruptersof the system of grace will be prevented from disseminatingbalefel heresies under the semblance of Christianity.(To be continued.)

The Philadelphia Riots. 159THE PHILADELPHIARIOTS.In a former No. we furnished our readers with a brief account ofthe alarming riots which took place in Kensington, a Northern partof Philadelphia, in the early part of May last. We then promisedto make, in a subsequent No., some remarks suggested by thesepainful occurrences. Before we were able to fulfil this promise,Philadelphia became again the scene of anarchy and bloodshed, thespirit of riot having again burst beyond the bounds of law, and morethan re-enacted the disgraceful events connected with the outbreak ofpopular violence in May. An account of this second series of riot,with the causes provoking and leading thereto, we gave in our lastNo. The finding of the grand jury, after a lengthened andpatientinvestigation of the matter, which has since been published, putsbeyond all doubt the correctness ofthe causes then assigned as originatingthe outbreaking and continuance of the violence.The remarks which we have now to offer apply with as muchforce to these new scenes of riot"as to the former. The spirit anddespotism from which they proceeded are the same, and imperativelycall upon all right-minded protestants to consider well thedanger to which both civil and religious liberty is exposed by thegrowth of Poperyin our country. For the truth is, the Philadelphiariots, in all that caused them, and in much that attended them, exemplifythe proper, true and real character of Popery. The factsare beyond all doubt, that in both cases the outrages were begunand continued to a certain point by papists, without provocationhaving been given, or any thing deserving the name of resistancehaving been offered. And on what ground do papists, and such asare under their influence, pretend to excuse and apologise for allthe aggression, all the loss of life and waste of property with whichthey are justly chargeable 1 Why, that the Native American partyare endeavoring to despoil them (the papists) of their political rights,by seeking to have the existing laws of naturalization in the UnitedStates revised, and the period, before which naturalization can beobtained, extended to twenty one years. With " the Native Americans,"as a political party, we have no more sympathy than we havewith any other of the political parties in our country, and our readerswill see in the close of this article that we doubt the proprietyof the above mentioned measure. That the Native party have thisas a principal object of their organization is true ; but it is as truethat they are seeking to obtain it in a peaceful way. And is it notlawful to seek to amend the Constitution and laws in any part thatmay be thought wrong 1 Has it come to this, that native born citizensmay not dare to seek, in a peaceful manner, what the constitutionand laws of their country allow and guarantee to them, withoutbeing assaulted, beaten, shot dead 1 Has it, in the father-land ofWashington, come to this, that the freedom of speech and the rightof discussion may not be allowed to those that are " manor born,"in a matter so deeply affecting the interests of their country as theadmission of new citizens to the privileges of the civil compact 1—

160 The Philadelphia, Riols.Must papist aliens have the right of dictating the terms by whichthey will force themselves into the civil privileges of citizens'? Or,being denied this, are they to be considered as wronged or despoiled•? Or shall those already admitted say to the community, Youmust not seek to amend the laws which relate to naturalization ? If youdo, we shall be aggrieved. If you persist in discussing this offensivepoint, we will break up your meetings—we will mob and force you intosilence at the rifle's point! This is no fancy sketch. It is stern reality.American citizens met in Kensington to discuss the questionof amending the existing naturalization laws—they were interruptedby violent means—they proposed to meet three days afterwards—they were threatened in the meantime if they would dare to assemble—theymet notwithstanding, but found the threats were notvain words. The American flag was torn down and American citizensmurdered in the broad light of day. Where are we ] InSpain or Portugal 1 In what period of the world's history do welive 1 In the dark ages of tyrranny and oppression 1 No ; we livein the United States ! In the nineteenth century ! In the land andage of free institutions ! But there is growing up in our midst thesystem of Popery—that system which has made Spain and Portugalwhat they are, the basest of kingdoms—that system which createdthe ignorance, brutality and oppression of the dark ages; andwhich, if not checked, will make these United States what it hasmade Spain, Portugal, South America and every other country overwhich it has obtained the ascendancy. This is no uncalled for apprehension—nomorbid sensitiveness. It is simple truth. Thosewho imagine that Rome will not dare to propose to herself successin the attempts which she is making to gain ascendancy in theUnited States, do not understand the nature of Popery—have notyet learned its true character, as that is unfolded in the history ofthe past, as well as described by the spirit of prophecy in the wordof God. It is not merely a false, an apostate system of religion ;but, like all other false, apostate systems, is bigoted and intolerant.History shews, the word of God declares, that intolerance is essentialto Popery. It cannot endure any power but its own. TheMan of sin has arrogated to himself the power of God, " sitting inthe temple of God, and shewing himself that he is God." He haswrested from the people, by means of inquisitions, racks and dungeons,the sacred rights of conscience, and the freedom of thoughtand discussion. He has set his foot on the necks of kings. Whathe has done in past ages he is still doing wherever he has the power ;and what he has done and is doing in other countries, he will do inthis, whenever the opportunity occurs. And that he is most assiduouslyseeking such opportunity, no one can doubt, whose discriminationpenetrates even the surface of passing events.Popery claims to be, and is, in the aspect in which we are speakingof it, an unchanging system. What it is may be learned fromwhat it was. The history of the past does not more faithfully portraywhat it has done, than what it will do—that it will, if possible,suffer no power, whether ecclesiastical or civil, to exist that is notin abeyance to itself. It is folly then to allege the threadbare apol-

The Philadelphia Riots. 161ogy, that the intolerance of Popery in past ages was the evil of thetimes and not of the system, when it is contradicted by every day'sexperience. Rome has admitted a vast variety of sentiment withinher pale ; but there is one point on which she admits no diversity—she must have implicit obedience. This rule she applies to allher votaries, and would, if she had the power, apply to all others.She has no idea of suffering either individuals or nations to declineher authority, if by intrigue or force she can prevent it; and shewill use either or both as circumstances direct.We bring no unsupported charge against Popery in saying intoleranceof every power but its own is an essential, an unchangingfeature of its character. Nor need we go back to former ages forexamples: the present teems with such. The following will furnishsufficient illustration for our present purpose.In 1817, shortly after the restoration of the Bourbons to the throneof France, a severe persecution was commenced and carried onfor considerable time against the Protestants of the South of Francesolely on the ground of difference in religion. In 1837, only sevenyears ago, the Protestant inhabitants of Zillerthal, a valley in theSouthern Alps, were remorsely driven from their homes, becausethey would not abandon their faith. This was in pursuance of adecree issued on the 11th of January, of that year, by the Emperorof Austria, " that the Zillerdalers must either return to the bosom ofthe Roman Catholic church, or leave the Austrian dominions withinfour months."* In 1S3S, Popish missionaries were forced uponsome of the South Sea Islands by the terrors of a French naval armament: and that too.though the constituted authorities ofthe Islandshad refused to allow them to land ; yet they were forced upon the inhabitantsat the mouth ofthe cannon. At the present time, in France,the children of Protestants, in numerous instances, are torn from theirparents, and kept at a distance from home, secluded in popish seminariestill their minds are corrupted with its superstitions, in spite ofevery appeal made to the civil authorities for protection. In thesame country, sepulture is frequently denied to the bodies of deceasedprotestants, unless their surviving friends consent to theirbeingburied with Popish rites. The persecution and imprisonmentto which Dr. Kalley, a Protestant missionary, was subjected in theIsland of Madeira, for having taught the doctrines of the Bible, arestill fresh in the recollections of the religious part of the community: as well as the narrow escape which he had from a violent death,only through the strong remonstrances of British Protestants. Theletter from Dr. Kalley, published in our last No. declares the fact,that in May 1844, a woman in Madeira, the mother of seven children,and of excellent character, was condemned to suffer deathmainly for having said that the Holy Sciptures forbid the adorationof images.These examples, all of recent date, sufficiently shew that intoleranceis essential to the nature of Popery, and that it will be mani-*The reader will find a lengthened and minute account of this matter, and osufferings endured by those on whom the iniquitous decree was made to bear in allits cruelty, in the Reformed Presbyterian, Vol. I. pp. 371-6.U

162 TAe Philadelphia Rifested whenever means and opportunity present themselves. Th eriots in Philadelphiaoriginated in this samespirit. The wily priesthoodof Rome were well aware, that if the Bible continued to beread in the schools, and especially if the proposed change in thenaturalization laws could be made, the influence and progress of Poperyin the United States must be materially affected thereby.—Hence the Native American party must be put down—not by argumentor the power of reason—not by an appeal to discussion, orthe use of persuasive means, but by brute force, the method usuallypreferred by Rome for the attainment of her ends, when she hasthe choice of means at command. The attacks made upon Americancitizens, peacefully met to discuss a public question, were notthe mere out-bursts of passion on the part of the violent men whoappeared openly as the aggressors. These were only the tools ofothers, who had better standing and greater influence in society.—It was Romish influence of a higher order that inflamed the mindsof the ignorant actors, and provided them with the means of executingtheir bloody deeds. That violent means were recommendedin some of the popish chapels, previous to the firstriots, has beenagain and again publicly asserted, and never yet disproved. It isknown that the arms with which the assaults were made were providedby a power that was not visible in the transactions. Thiswas admitted by some of the persons arrested, when questioned respectingthe arms found in their possesion. Indeed the fact shouldnot be doubted when it is recollected that splendid and expensiverifles were found in the possession of persons known to be verypoor—some of them so poor, that they were dependent on publiccharity during the preceding winter. Add to this, that numbers ofmuskets and rifles were stored in several places, chapels and others,only a short time before the outrages were committed.These riots evince the audacity, as well as the intolerance, of Popery.The system has not the power of putting down Protestantsand the right of free discussion, under the form of law, in the UnitedStates; but its unvarying spirit manifests itself by having recourseto mobs and violent proceedings to gain by intimidation whatit has not the means of otherwise accomplishing—to gain throughmeans of the inflamed passions of its ignorant and superstitious votariesin the United States what it demands and obtains by the aid ofthe civil power in Portugal or France. Popish policy demands everything,but concedes nothing. When its votaries are in the minority.itjesuitically pleads the rights of conscience for their protection : when inthe majority, it yields nothingtotheconsciences or the rights of others.In Popish countries, Protestants are treated with the utmost severity;often persecuted to the death, and generally denied the unalienablerio-hts of man. In Protestant countries, where no such treatment ismeted out in turn to papists, they are never satisfied, but continuallydemand more, more. In our own country, where they enjoy equalprivileges with all others, Popery demands of Protestants to drivethe Bible from their own schools, claims money appropriated tocommon education, that it may therewith establish sectarian schoolsunder its own control, and will not allow Americans to meet peace-

Ecclesiastical Proceedings. 163fully in their own land to discuss subjects belonging to their ownconstitution and government. Thespiritthat persecutes Protestantsin Zillerthal and Madeira, and compelled Taheite (a protestant island)to receive Popish Missionaries, is the identical spirit thatprompted to the above in the United States—that attempted toshoot down liberty in Philadelphia.We close our remarks on this subject for the present, with a fewwords respecting the course proposed by the Native American party,many of whom were intimately connected with these riots, thoughhonorably and fully acquitted of having been, in either case, theaggressors. They have a rightto discuss any proper subject peaceably,and to seek such amendments of the constitution and Jaws asmay seem to them proper; yet we seriously doubt both the proprietyand efficacy of the proposed change in the naturalization laws,as a remedy for the evils and abuses which nearly all admit to exist.There is no danger to be apprehended from the free and ready naturalizationof foreign Protestants, because there is nothing in theirprinciples opposed to the peace and welfare of the country. On thecontrary, true Protestant principles must promote her best interests.We have no hesitation in affirming that, as a body, they will bearcomparison, and that most favorably, with Native Americans in intelligence,capacity to enjoy the rightsof'freemen, moral characterand whatever else contributes to make men useful and quiet citizens.Would it be proper to exclude these from rights and privileges,because Papists abuse them ? Are not foreign Protestants thestrong arm ofthe nation in opposing Popish influence 1 Generallythey know much more of the evils of Popery than native citizensdo. The danger felt, and to be apprehended, is from foreign Papists,who owe and render a sworn allegiance to a foreign power,even after they become naturalized here; which allegiance, in theirown estimation, no oath can dissolve or annul. The true and properremedy then in our opinion, would be to make such change in theexisting laws as would entirely Exclude from naturalization foreignPapists, on the ground that they still own allegiance to a foreignprince, and act under the influence of the obligation which it imposesupon them.ECCLESIASTICALPROCEEDINGS.The Reformed Presbytery of Pittsburgh met in Allegheny city,July 3d, at 10 o'clock, a. m., pursuant to adjournment. Rev. T.Sproul, Moderator; Rev. J. Galbraith, Clerk. The items of businessrequiring the attention of Presbytery were chiefly of a local character.The petition from Rev. S. O. Wylie, asking a dissolution ofhis pastoral relation to the Congregation of Greensbargh, Clarksburgh,&*., lieing on the table from last meeting, was taken up.—The prayer was granted.Rev. Wm. Neil is appointed to organize into a Congregation the

164 Doings of Popery in Switzerland.Societies on the Eastern part of our bounds, known at present asMissionary stations.A call on Rev. Thomas Hannay, from the Congregations of LittleBeaver, Jackson, &c. with accompanying documents is referred toSynod at its next meeting. The Young Men's Missionary Society ofthe Congregation of Pittsburgh and Allegheny put into Presbytery'shands $50, with the request that it be transmitted to the Presbyteryof the Lakes to aid them in Missionary operations. Messrs. PhilipMowry, Wm. Magee and Alex. Harvey were appointed a committeeof Finance and directed to make the transmission.A call by the 2d Congregation of Philadelphia on Rev. S. O. Wylie,certified as a regular gospel call by the New York Presbytery,and transmitted for presentation, was presented to Mr. Wylie andby him accepted. The Clerk is directed to furnish Rev. S. O. Wylie,at his own request, with a certificate of dismission to the NewYork Presbytery. Presbytery adjourned to meet in Alleghenycity on the last Tuesday of October next at 10 o'clock, a. m.DOINGS OF POPERY IN SWITZERLAND.The following statement by a correspondent of the New YorkObserver, may be read with advantage and interest in connexionwith the article published in our present No. entitled " The PhiladelphiaRiots." Will any one doubt, that if Papists had possessedthe power, they would have done in Kensington, in May last, what,in the same month, they did do in the Canton of Valais. Poperycannot endure any power but its own.The Jesuits have just shewn in Switzerland what they are capableof doing. The Canton of Valais, situated between Italy andthe Confederation, has always been divided into distinct parts : theUpper and Lower Valais. The Upper Valais is almost entirely composedof Mountains. The Lower Valais is formed chiefly of valleyswatered by the Rhone. These two divisions of the cantoncontain populations not only different, but hostile one to the other.The mountaineers, who inhabit the Upper Valais, speak the Germanlanguage ; they are ignorant, superstitious, subjected like slavesto the yoke of popery. The inhabitants of the Lower Valais speakthe French language ; and being neighbors of the canton of • Vaud,have acquired more light, more civilization and liberal principles;they no longer consent that the priest shall dictate to the State.—This opposition of views has given birth to two Associations, calledOld Switzerland, in the Upper Valais, and Young Switzerland in theLower Valais. Each of these Associations has a strong organizationof arms, chiefs and rallying signs.Still hostilities were confined to debates in the Grand Council,and to a newspaper war, until the party of Old Switzerland thoughtproper, under the instigation of priests, to strike a decisive blow.There is a seminary of Jesuits at jSion, the capital of the whole can-

The Armenians. 165ton, and situated in the Upper Valais. These Jesuits are the soulof the Old Switzerland ; they instil into it their passions, their resentments,their thirst for vengeance.—' Strike, crush, exterminatethese wretches :' such was the language of the reverend Fathers,when stirring up the mountaineers of the Upper Valais, to takearms against the party of Young Switzerland.A favorable occasion seemed to have offered lately. In the nightof 18th May, after a stormy debate in the Grand Council, the inhabitantsof Upper Valais, led by priests, rushed down upon theLower Valais, like a horde of savages, destroying every thing intheir way, burning the houses, shedding torrents of blood. Themembers of Young Switzerland, assembled in haste, but lackinoarmsand ammunition, were not able to defend themselves lonoagainsttheir ferocious invaders. After fighting bravely near St.Maurice, some hundreds of these unhappy men sought refuge inthe canton of Vaud.The Jesuit party is thus victorious, and it has committed frightfulexcesses. Women and children have been butchered; the deadbodies even have been horribly mutilated. It is impossible to read,without horror, in the Swiss journals a narrative of these crimes.—Such is the work of theJesuits ! so they treat the people over whomthey triumph! To crown this deed of iniquity and despotism, theyhave established in the Lower Valais a standing military tribunal,to judge all political crimes. Thus, soldiers, chosen by the conquerors,will be the judges of citizens ! All the inhabitants have beensummoned to give up their arms. The Society of Young Switzerlandhas been dissolved, and every member obliged to declare thathe renouces this Association, under the penalty of being treated asa rebel against the state. The liberty of the press is taken away.Every meeting of more than fivepersons is declared seditious. Isnot here enough of abominable acts and infamous decrees ? do thepopish priests wish to establish a more complete tyranny 1 Surelya Turkish pacha would not act more despotically.Desolation and terror reign in the Lower Valais. We must nowwait the progress of events. This state of things is too violent to>last long. All protestant Switzerland is indignant at this brutaloutrage by the priests. I should not be surprised if there shouldsoon be new and terrible conflicts in the Helvetic Confederation,THEARMENIANS.The Armenians are an aneient people, dating back to the verycommencement of authentic history. Their number is supposed tobe about 1,500,000, Many of them still inhabit theiroriginal country,the mountainous region around Mount Ararat; but they arealso found in nearly all important places of the Turkish empire, andsome in other parts of Asia and in Europe. About 150,000 residein Constantinople. In their intellectual character, they are said to

166 Russian Despotism.bear a striking resemblance to the people of New England; and whenpious, readily understand and relish the writings of President Edwards.As a people, they are wealthy. Many of them are merchantsand bankers, of immense capital and extensive business. They havethe fine complexion of the Circassians, and are distinguished forthe ease and elegance of their manners. Christianity was introducedamong them very early, but gradually became corrupted, andfor a series of ages has been little else than a dead form. Thereseems to be a strong contrast between the present tendency of mindamong the Armenians and among the Greeks. The latter, whentheir faith in the correctness of the current doctrines and usages oftheir church is shaken, incline to infidelity; whereas the Armeniansresort to the Bible, to ascertain what the truth really is.Among this people a reformation has commenced, and is goingon ; beginning, as in ihe days of the apostles, in cities, and spreadingthence to the villages and country places.RUSSIAN DESPOTISM.The Emperor Nicholas published, last March, a ukase, whichshows how much he fears all contact of his subjects with other nationsof Europe. Every Russian who wishes to travel in a foreigncountry is obliged, from the 1st of June, to pay an annual sum ofeight hundred francs into the public treasury. This law applies toall classes of society; the poor as well as the rich, domestics liketheir masters, must give eight hundred francs a year for the righttovisit Germany, or any other country ! Is it not the strangest ideaimaginable ! It would be laughable, if it were not so odious. Theemperor Nicholas erects around his empire a sort of Chinese wall;and endeavors to preserve his people from the contagion of civilizationand liberty ! for, with this new tax, who could ever go out ofthe Russian Empire ! Some nobles, perhaps, who must, however,getleave of the government. All the rest ofthe nation will be unableto pay this traveller's tax. The Russians will remain at homeas in a prison, and must pay a ransom before they can get out!Indeed, the Czar Nicholas, by this ukase, has bitterly satirizedhis own government. He would have no need to oblige his subjectsto remain in their own country, if he would make them a little happier.Some one has remarked that the Russians have always acheerful look when they have passed the bounds of their country,and a sad air when they return. The Emperor's ukase strikinglyconfirms this remark.Thirty-seven professors and tutors are employed at Harvard University.The available funds of the college are $6S0,000. A newtelescope is to cost $47,000.

Items of Intelligence. 167ITEMS OF INTELLIGENCE.Churches in the City of New York.—City papers say the numberof churches in this city is as follows:—African, 8 ; Baptist,22; Congregational,5; Dutch Reformed, 19; Friends, or Quakers, 4; JewishSynagogues, 6 ; Lutheran, 3; Methodist Episcopal, 22; AssociatedMethodist, 1; Presbyterian, 27 ; Reformed Presbyterian, 2;Protestant Episcopal, 30 ; Roman Catholic, 15; Unitarian, 2; Universalis!,4 ; Welsh Presbyterian and Methodist, 2; American PrimitiveMethodist, 1; Bethel Particular Baptist, 1; Suffolk-streetChristian Church, 1; German Rationalist, 1; German UniversalChristian, 1; Mariners, 1; Methodist Society, 1; Mormons, 1; NewJerusalem, 2; Primitive Christian Church ofthe Disciples, 1; UnitedBrethren, 1; Wesleyan Methodist, 1; Second Advent, 3; ChristionUnion, (transcendental,) 1—in all, 1S9 societies or churches.A Thrilling Incident.—The Amherst Cabinet contains a letter describingthe melancholy event of the blowing up of a powder millat toanby, (Vt.) causing the death of three boys, and adds :—" Mr.Smith was the firstto rush to the scene of ruin ; he caught up thefirst boy he came to whose features were so disfigured as not to bereadily recognized, yet alive and possessing his senses. As he wasbearing himawayfrom the scene of calamity, he said to him, 'Whoseboy are you V The little sufferer looking him in the face with tenderemotion said, ' I am your boy, Pa !' And the poor lad died ina few hours after."An Immense Stone.—The Quincy Granite Railway Companyquarried lately, one of the largest stones ever moved at Quincy,or probably at any other quarry. Average dimensions 50 feet long,28feet wide, 28 deep, making 35,000 cubic feet.—Weight of thestone, 3,181 tons, allowing eleven feet to the ton. The huge masswas moved on its bed by gunpowder. The blast hole was 20 feetdeep, and 4 1-2 inches in diameter. Four casks of powder wereused in the operation, Forthe firstblast one cask was used, whichdid not crack the stone. The second, one and a half casks, whichcracked the rock the whole length, opening a seam an eighth of aninch wide. The third blast, one and a half casks were put in whichopened the seam a full half inch.A Very Old Man.—" There is now in Madrid," says the Castellano," a man named Gollor, aged 136 years. His habits are simpleand regular. He rises every day with the sun, and takes a longwalk before breakfast. He has all his teeth with the exception ofthe molar teeth, and nearly the whole of his hair, but it is quitewhite. He stands upright, and every thing about him indicates extraordinaryvigor. He does not smoke, and only uses spectacles toread and write. His appearance is that of a man of seventy."So great has been the drought in the Island of Cuba, that vegetationhas been almost destroyed. Some of the planters have con-

168 Book Notice.eluded not to cut the cane at all, so extensively has it been dried upFor nine months there has not been a rain sufficient to wet theground thoroughly.Official advices from Sierra Leone announce the capture of fiveslavers, four of them Brazilians, by the British cruisers. In one ofthem were embarked 546 negroes, of whom 128 died on the passage.A miniature of Milton has recently been discovered in England,which theDuke of Buccleugh has purchased foronehundredguineas.The Wesleyan Methodists in one of their English circuits, inorder to accommodate the inhabitants in several villages where nosites for churches could be obtained, have erected a wooden meeting-houseon wheels, which can furnish seats for about one hundredand twenty hearers, and which can be transported from place toplace.Great efforts, have been made of late to extend Puseyistic Episcopacyin Scotland, and one of the evidences of success is, that the*' Scott's Episcopal Times," the organ of the Scotch Puseyites, expiredlast month of inanition, after a brief and feverish career of sixmonths.It is stated in some of the Philadelphia papers that in severalplaces the Roman Catholics have erected political poles surmountedby a cross ! This is one evidence of the difficulty with which aRoman Catholic can think of politics except as favoring the advancementof his own peculiar views of religion.An officer of the American Bible Society states, that the demandfor Bibles is far greater than the pecuniary ability to supply. Thecall for French and German Bibles is greater than ever before.—Numerous requests come from the Western States and Territories,from Honduras, from Texas, from the West Indies, from France,from the Choctaw Nation, and other more distant missionary stations.BOOK NOTICE.Again we call attention to that excellent work, entitled, "DistinctivePrinciples ofthe R. P. Church," by Rev. David Scott.We have heretofore recommended a careful perusal of this valuableand able work (and we now repeat the recommendation) toall who desire to know the truth on the great subjects of which ittreats, and who wish to understand more fully the distinctive principlesof the Reformed Presbyterian church. Copies can be had,on application to the author at Rochester N. Y. or to Mr. P. MowryAllegheny, Pa.

THEREFORMED PRESBYTERIAN.Vol. VIII. October, 1844. No. VIII.THE STUDY OF ECCLESIASTICAL HISTORY.(Continued from p. 125.)II. I shall now exhibit a plan for cultivating successfully an acquaintancewith the history of the church.The importance of system in every branch of business is too obviousto need demonstration. We are so constituted, that withneither the natural nor the intellectual eye, can we contemplate aplurality of objects at the same time. Want of attention to systemis the chief cause why so many men are in a continual hurry, andtheir affairs in utter confusion. "A time and a place for every thing,and every thing in its time and in its place," is a rule that if appliedwould save labor and secure success in the prosecution of both businessand literature. And when we take a view ofthe house of Godof which one characteristic is order, to overlook system and arrangement,would be to deprive ourselves of the means of rendering theexercise pleasing and profitable. It is indeed to be regretted thattoo little attention hasbeen given to this, by writers of ecclesiasticalhistory, and hence it is that the masses of facts areso confused, throughwhich the student must toil in endeavoring to trace her path who is"the light of the world." A systematic history ofthe church wouldbe a desideratum, which, however, it is to be feared, will not soon besupplied. The plan which I propose is a mere outline, which iffilled up by a competent hand might furnish an important acquisitionto religious literature.The church is to be viewed in a twofold light—as a visible societyanalagous to other human associations—and as a spiritual organizationpossessing attributes peculiarly her own. In the first of theseaspects.she is considered by those writers of political history whohave the perception to see that entirely to overlook her existence,wouldjustly subject them to the grave charge of unfaithfulness.—Insignificant as they affect to view her, the influence she exerts isnevertheless too widely felt and it too deeply affects the conditionof nations, to be unnoticed by a historian of even ordinary shrewdv

170 The Study of Ecclesiastical History.ness. This was seen and admitted by the infidel author of " thedecline and fall of the Roman Empire," and hence he found it necessaryto employ two whole chapters of his book in an attempt toaccount for the mighty change wrought in the dominion of the Cassars,by the Christian religion, which he was so anxious to prove animposition. The church never has received, and she never will receivejustice from the pens of writers whose object is to chronicledeeds which should be allowed to sink into lasting oblivion.—By the Christian historian, however, her importance as an elementin human society will be duly appreciated. He will firstnotice heroutward condition, record her conflicts and her victories; and then exhibither internal order, beauty and grandeur. According to thisarrangement, which seems to be the natural one, the external historyof the church firstclaims our attention.1. The firstthought suggested to the mind by an external view ofthe church is her location. That this globe was prepared to be aresidence for man and adapted to his comfort, scripture and reasonclearly demonstrate. Unbounded goodness prompted—infinite wisdomdevised—almighty power operated—and the successful resultis recorded by the pen of inspiration. " God saw every thing thathe had made and behold it was very good." Andthefact thatthe ungratefultenant was not cast out of his possessions, so soon as he hadturned rebel against his Creator, isa dear manifestation of the benignityof him whose mercies are over all his works. When theland and all its inhabitants were dissolved, One mighty to save tookhold of the pillars and supported the falling fabric. He who in theeverlasting covenant was constituted the Head of the Church, wasmade Head over all things for her good. On this revolted provinceof Jehovah's empire, immediately after the fall, the Mediator plantedhis standard, claiming it as his by purchase, and empowered tomake it his by conquest. For wise ends, he has seen meet not todispense at once all the blessings of his peaceful reign to every partof hi3 rightful dominion. " We see not yet all things putunderhim."On casting the eye over the earth's map, the parts illuminated bythe rays of the Sun of Righteousness, at any time since the fall, appeargreatly disproportionate to those that are mantled with theshadow of death. " Darkness covers the earth and gross darknessthe people," describes the melancholy moral condition of the greatmass of men in every age since the world began. Still the churchhas a place as well as a name on the earth. Built on the sure foundation,it successfully resists every attack of every foe. The gatesof hell cannot prevail against it. The light of the world all thepowers of darkness cannot utterly extinguish.The student of sacred history will find it a delightful and profitableemployment to ascertain and define the territory occupied, in successiveages, by those who are heirs of the earth. The progressiveenlargement of Christ's kingdom,—the proportionate diminution ofthe usurped authority of Satan—and the gradual diffusion of covenantblessings throughout the earth created for man's sake, are subjectstoo important in themselves, and too closely connected with" the chief end of man" to be passed over with careless inattention.

The Study of Ecclesiastical Hisloi'y. 171With delight the intellectual eye will observe the majestic movementsof the mighty King, as piece by piece, he restores this rebelportion of his vast dominion to a state of voluntary subjection, anddispenses light and life to those who were the subjects of darkness anddeath. And guided by the " sure word of prophecy," it looksthrough the vista of futurity, and sees this world, once the theatre ofrebellion, and the abode of wretchedness, enjoying, under the graciousadministration ofthe Prince of Peace, a millennium of inconceivablefelicity and glory." The just shall flourish in his days, and prosper io his reign,He shall, while doth the moon endure, abundant peace maintain,His large and greatldominion shall, from sea to sea extend,It from the rivers shall reach forth unto earth's utmost end."2 The conflicts of the church occupy a prominent place in herexternal history. These conflicts began with her organization, andthey will only end when she shall have exchanged her militant forher triumphant state. It was not to be expected, that the leader inthe revolt of Jehovah's rational subjects, would passively stand anunconcerned spectator of a grand movement to suppress the rebellion.The setting up of Messiah's standard on earth spread alarmand confusion among the principalities and powers of darkness.—The Captain of the Lord's hosts announced the commencement anddefined the nature of the conflict. " I will put enmity between theeand the woman, and between thy seed and her seed." This wasHeaven's proclamation of a war of extermination against Belzebuband his legions. Every one translated from the kingdom of darknessinto the kingdom of God's dear Son, puts off the works ofdarkness, and puts on the armor of light. Opposition the most formidableis to be encountered. " We," says one who fought longand successfully, " wrestle against principalities, against powers,against the rulers of the darkness of this world, against spiritualwickedness in high places." The leader of these marshalled forcesis skilful, potent and fierce ; and myriads of troops, visible and invisible,obsequiously await his orders, and sedulously obey hiscommands. Having a strongparty in the family of men, and powerbeing in almost every instance in their hands, he employs them ashis willing agents to cut off the people of God from being a nation." The heathen rage and the people imagine a vain thing; kings ofthe earth set themselves, and princes take counsel together, againstthe Lord and against his Anointed." And that he may more effectuallyaccomplish his designs, he transforms himself into an angelof light, and puts himself at the head of spurious ecclesiasticalassociations, which, while they claim to be the church of Christ, arein very deed the synagogue of Satan. On such combinations of allthat is wicked and of all that is dangerous, the soldiers of Christare to keep the eye of vigilant circumspection. " We wrestleagainst spiritual wickedness in high places." And, what heightensthe interest produced by a consideration of these conflicts, is, thatthose on the other side, are comparatively few, arid in themselvesdestitute of strength. The vast disproportion in numbers, betweenthe parties engaged in this warfare, is presonted to our view in the

172 The Study of Ecclesiastical History.graphic description of a skirmish between detachments from theirrespective armies. "The children of Israel pitched before themlike two little flocks of kids; but the Syrians filledthe country."When the advocates of a good cause, venture to attack a superiorwith an inferior force, we admire their courage, wish themsuccess, and await with anxiety the issue. And the exemplificationof this case, recorded in " the book of the wars of the Lord," iswell suited to excite the liveliest emotions of interest and admirationin every breast freed from the deadly dominion of sin.3. The conquests of the church constitute another part of her externalhistory. The issue of the conflict between Michael and thedragon is by no means doubtful. " The dragon fought and his angels,and prevailed not." The kings of the earth who " give theirpower and strength unto the beast, shall make war with the Lamb,and the Lamb shall overcome them ; for he is Lord of lords, andKing of kings." The " called, and chosen, and faithful" who arewith him, although few and feeble, are made more than conquerorsthrough him that loved them. " The weapons of their warfare arenot carnal, but mighty through God, to the pulling down of strongholds."It is not easy to be indifferent spectators of any conflict that maybe going on under our observation. Even when there is no connectionwith either of the parties, by relationship or interest, our sympathiesor our antipathies will determine us to espouse one of thesides. No reader of ecclesiastical history, however, can occupy aneutral position in relation to the struggles of the church againsther enemies. With the one or the other every member of the humanfamily is identified; those who are not with Christ are againsthim. The men of the world may indeed feign the indifference ofa stoic with regard to the progress and the termination of this allabsorbing contest; but to the sons of Zion it is a matter ofthedeepest personal interest. Let them, however, indulge no painfulanxiety about the result. Their faith rests on an immovablefoundation. " It is nothing with the Lord to help, whether withmany, or with them have no power." In the records of past conquestsgained by the church they see the promises fulfilled, whichhave,in every age.been an unfailing source of consolation and strength.The work of subduing the earth to the authority of Messiah mayseem to make slow progress, but this is according to his plan " whois wonderful in counsel and excellent in working." The field onwhich the warfare is carried on may change, territory once won,may seem to be lost, partial success may appear to crown the exertionsofthe enemy—these are, however, the movements of a skilfulLeader who knows how to bring good out of evil, and to " take thewise in their own craftiness.*' In all these things, the pious mindwill findsources of encouragement and strength, in viewof the trialsyet to be endured before the soldiers of Christ will be warrantedto put off their armor.Though these struggles will end only with the entire vanquishmentand extermination of the serpent and his seed, in the grandscene which shall close all terrestrial affairs, yet we are assured that

The Study of Ecclesiastical History. 173for a length of time previous the power of the enemy shall begreatly curtailed. With that important era in prospective history,when the Lord Messiah shall take to him his great power and shallreign, a state of things shall begin more stupendously grand andglorious, than has ever existed on the earth since it became the theatreof human rebellion. One grand characteristic of it will be theenjoyment of universal peace. When the dragon, that old serpentwhich is the devil, shall be chained down in the bottomless pit, hostilitiesmust necessarily cease in a great measure on his part in theworld. Tares will still be among the wheat—fleshly lusts will stillwar against the soul; but public, organized opposition to the churchshall be entirely suppressed. " He maketh wars to cease unto theend of the earth." " They shall not hurt nor destroy in all my holymountain saith the Lord."The internal structure and arrangements of the church next claimour attention. " Jerusalem is builded as a city that is compact together."Into this city we are invited to enter, and there see thegoodness and wisdom of the Master builder.1. The institutions given for accomplishing the ends of her organization.These are usually called ordinances, because ordained byhim who is set as King on the holy hill of Zion, As these are theappointed means of restoring offending man to his Maker, theiradaptation to that end, is a subject of interesting contemplation.—The appointment of a ministry to proclaim in every age to sinners,the terms of peace and reconciliation, is an arrangement in which thewisdom and condescension of God shine with unrivaled splendor.To those intrusted with this ministry is committed the dispensationof gospel ordinances, secured by the most awful sanctions againstaddition, change or diminution. The minister of Christ, whetherpatriarch, priest, prophet, pastor or presbyter is but a steward todispense the mysteries of God. Changes indeed took place in theforms of religion observed by the church as she grew up from herinfantile to her mature state. She that "looked forth as the morning"in the patriarchal age, appeared " fair as the moon" in her ceremonialdress. As the " Star out of Jacob," ascended towards itspoint of culmination, she shone forth " clear as the sun," and in therays of her millenial glory she will be seen "terrible as an army withbanners." The person is still the same ; it is the bride, the Lamb'swife, clad in habiliments suited to her varying age and condition.—In tracing her history, the mode in which God is pleased to hold intercoursewith his people, in the worship which he requires, and whichit is their duty to observe, will necessarily occupy a prominentplace. In the visible emblems by which spiritual realities are exhibitedto our understanding and faith, we see the most comfortingmanifestation of divine condescension to our weakness and wants.To the saints under the Old testament dispensation, Christ was prefiguredas to come " by promises, prophecies, sacrifices, circumcission,the passover, and other types and ordinances," which were forthat time sufficient to build up the elect in faith in the promisedMessiah." Now, under the New, Christ is exhibited " in the preachingof the word, and the administration of the sacraments of bap-

174 The Study of Ecclesiastical History.tism, and the Lord's supper, in which grace and salvation are heldforth in more fulness, evidence, and efficacy to all nations."2. The state of piety among her members. The regenerationand sanctification of the elect, by the blessing of God on the ordinances,may be termed the subjective administration of the covenantof grace. Piety furnishes the only correct data, from which to estimatethe number of genuine disciples. None but those in whosehearts " Christ is formed" will abide the test when God tries men" as silver is tried." And it is well to remark, that the mere professionof the name of Christ, is no certain evidence of union to himby faith. " Not every one that says Lord, Lord, shall enter into thekingdom of heaven." Indeed it often happens that the number ofthe true followers ofthe Lamb seems to be in inverse proportion tothe number of those who, in some way,make a public profession of hisname. The popularity of religion with the world, while it tends to increasethe number of those who claim an outward connexion with it,has a baneful effect on subjective godliness. History on this pointfurnishes advantages superior to personal observation. Many a manhas, in his day, passed for a saint ofthe first magnitude, whose characterwhen fully revealed presents a claim to a very different designation.The hand of the faithful historian tears off the mask andexhibits in its true light the turpitude of his detested hypocrisy. Ofthis, out of many instances that might be mentioned, I will give buttwo in modern history. Maitland, one of the lay commissionersfrom the church of Scotland, who sat in the Westminster Assembly,became the Duke of Lauderdale, an active and persevering instrumentin the work of persecution. James Sharp, chosen by thesame church to transact on her behalf important business with theking, was seduced by the offer of a bishopric, turned traitor to thecause which he had professed, and became one of its most fierceaud relentless enemies. To discover such base deceivers, Zion'sKing brings her through the furnace. And it is when purified byhim who sits as " a refiner of silver," that the piety of her membersshines with burnished splendor.3. The testimony of the church. Can any one seriously questionwhether the church should bear plain and pointed testimony for alldivine truth, and against all contrary error ? Doubts on this subjectmust arise from a skepticism, closely allied with infidelity.—" Ye are my witnesses saith the Lord." It is the business of a witnessto declare what he knows to be the truth in the matter at issue." A faithful witness will not lie." We have seen that there is a momentouspoint to be practically determined—whether the Lord JesusChrist shall take to him his great power and reign—-or Satancontinue to hold his usurped dominion. It would be the strangestthing in the world, to findthe bride, the Lamb's wife, silent, when hertestimony is so important to her Husband's interests and honor.—When he inquires " who will rise up for me against the evil doers %who will stand up for me against the workers of iniquity V shall noresponse be heard from thosewhom he has redeemed by his preciousblood % In every age of the church doubtless there have been somelike the seven thousand in Israel, who although they never bowed

The Study of Ecclesiastical History. 175to Baal nor kissed him, came not up to the aid of the intrepid Elijah.But there have also been others, for the most part very few in numbers,who like " Zebulon and Napthali jeoparded their lives untothe death in the high places of the field." Their history may besaid to be written in letters of blood. Being men " of whom theworld was not worthy," they are treated as unworthy of a place inthe world. " They were stoned, they were sawn asunder, weretempted and slain with the sword; they wandered about in sheepskins and goat skins; being destitute, afflicted, tormented—theywandered in deserts, and in mountains, and in dens, and in cavesof the earth."And why, it might be inquired, is all this fierceopposition againstthose who by their loyality to their Prince, shew themselves to bethe only true friends of their race 1 Our Savior has furnished theanswer. "If ye were of the world the world would love its own, butbecause ye are not of the world, therefore the world hateth you."These chosen few are found near the standard of the Leader andCommander. In all the onsets made on the kingdoms of darkness,they constitute the vanguard. On whatever part of Zion's circumvallationthe enemy makes his attack, there they are found readyto defend the fortification, or throw themselves into the breach.—Their lot in this world is indeed hard. They torment the men thatdwell on the earth. And in the last effort of the devil to regain theascendancy on the earth, their testimony, though triumphant, willbe sealed with their blood. " I will give power unto my two witnesses,and they shall prophesy—and when they shall have finishedtheir testimony the beast that ascendeth out of the bottomless pit,shall make war on them and shall overcome them and kill them."—"And they overcame him by the blood of the Lamb, and by theword of their testimony, and they loved not their lives unto thedeath."Such men, though few in number and lightly esteemed in theworld, will not fail to attract the attention and excite the admirationof the intelligent and pious reader of ecclesiastical history. He willobserve their character—mark the truths for which they have bornewitness, and trace out the effect of their testimony on the generalinterests of their fellow men. And if he can at all appreciate truecourage, and real magnanimity, he will laud their deeds, reveretheir memory, and place himself among those who, in his days, arewalking in their footsteps.Such are some of the advantages to be derived from an acquaintancewith the history of the church—and the plan according towhich you have hitherto prosecuted your studies in this branch ofsacred literature. Did time and circumstances allow, I might attemptto exemplify this plan in a series of lectures on the history bethe church to aid you in your studies. In the mean time I may ofpermitted to say, my earnest prayer is, that you may, by the blessingof the Holy Ghost, derive every spiritual advantage from this andevery other branch of sacred learning to which your minds are directed,and be thereby qualified for occupying the important stationof watchmen on the walls of Zion.

176 The War with the Dragon.(Continued from p. 131.)THE WAR WITH THE DRAGON.Rev. xii. it. " And they overcame him by the blood of the Lamb, and by thof their testimony."In former numbers, applying general principles previouslylaid down, to the particular features of the second period of thewar, we noticed—popular excitements—erastian toleration—revolutions—errorsand heresies—infidelity—popery—and spurious revivals.We proceed now to notice—8. The corruption of divine ordinances. This is a marked andprominent feature of the present age, and of the second period ofthe war—the flood. Against the anti-christian corruption the witnesseshave contended unto blood; and against the first outbreakingof the waters they have watched, since the reformation, with a wakefuleye. God has ordained and given to man two cardinal ordinances—Magistracy and Ministry. These are intimately connected withGod's glory and man's good. They were designed to convey downfrom the fountain above the streams of life and happiness to dyingmen. To poison these streams, and pervert their channels to thework of distributing ruin and death, is the fiendish design of theadversary. In this work he has too far succeeded. Satan has alwayssought to corrupt every thing of divine origin; yet, since theprotestant reformation, he has systematically aimed at the subversionor prostitution of the cardinal ordinances, and in this way opposedthe delegated claims of the Mediator to the entire subjection of allinstitutions to the interests of his kingdom. He is Head over allthings to the church which is body. To withdraw the entire allegianceof all intelligent beings from Christ, which is his due, and to divertthe entire subjection of all ordinances from the interests of hiskingdom, are the objects of the flood cast out after the woman.In the prosecution of the objects of this essay, we shall in the firstplace, notice some of the prevalent corruptions of the ordinance ofcivil government—and in the second place, notice some of the corruptionsof the ordinance of Ministry ; or of the religion of Christrevealed in the bible.We determine the character and extent of the corruption of anything by the application of the infallible standard of purity—theBible. When the subject considered is Magistracy, among a peopleenjoying revelation, it must be applied. There we are taught thatMagistracy flows from God Creator, and is founded in the law ofnature, when we have its original institution. Man by the fall losthis right to this ordinance, deserved to be wholly deprived of it,and to have it cursed to him in the use thereof; and farther, he isprone to desire, set up and use the same unlawfully, as he does everyother temporal benefit according to the doctrine explicitly taught inthe Larger Cat. Q, 193. In divine revelation we have the divine constitutionof civil government as the ordinance of God. The framing

The War with the Dragon. 177of a civil constitution, by man, according to the rule of divine revelation,is the constitution of a particular government—the biblebeing the divine constitution of all government, on it, wherever enjoyed,all should be based. In pursuing these general principles,we offer the following remarks :—1. Magistracy is from God. The civil magistrate is God's minister." Tlieou Diaconos." Rom. xiii. 4, as really so as the gospelminister, 2 Cor. iii. 6, and as Christ, who is called God's servant.Isa.xiii. 1. This is never said of the president of an independent orvoluntary association, of a lyceum or an incorporated business company.The term " minister of God" applied to the civil magistrate,implies, that he represents God—bears his official designation—and holds from him moral authority over his moral subjects.—Hence magistrates are called gods, Ps. lxxxii. 6, Jno. x. 34. To degradethem from their high dignity as the representatives of God,to the rank of servants of the people exclusively, is not only to corruptGod's ordinance, but to degrade his minister, insult his majesty,and encroach upon the divine prerogative.2. Magistracy is ordained of God. The powers are—" Tetagmenai"—orderedor drawn out as an army under express command,Rom. xiii. 1, and if arranged by him, to derange aud produce disorder,would insult the Chief-commander, contemn his authority,and corrupt his institution.3. There is no authority but from God. " Ou gar estin exousia eimeapo Theou." Rom. xiii. 1. " For it is not authority unless it befrom God." This is the full and fair rendering of the original.—As " exousia" is used for moral power, so that which is not fromGod can have no moral claim upon the conscience to obedience.—Every good gift is from God. James i. 17. And whether a powerassumes to have its origin from the people, or be actually receivedfrom the dragon, it is evil and from beneath—no power can be frombeneath and from above—no power can be from God and from Satan.God has instituted civil government, ordained and revealedto fallen man the principles on which it must be constituted and administered,as also the character and qualifications of those who areto be clothed with magistratical authority. The dragon succeeds incorrupting government, by carrying men away from these primaryand important truths.To be able to form correct conceptions of this subject, we shouldfix in our minds definite and correct ideas of the moral character ofcivil government. As an ordinance of God it has a two-fold character—politicaland moral. The Apostle in Rom. xiii. describes itsmoral character. In 1 Pet. ii. 13 we have its political character—" The ordinance of man." And the phrase used by Ezek. xliii. 7," the carcases of their kings" refers to the political frame or structure,which, though it may be faultless as to its political charactermerely, yet if its moral character be wanting, it is but the carcase.Satan corrupts the government by destroying its "superior moralexcellence" in its constitution, in the chtuacter of its administrationand administrators. This corruption, then, may be seen—first, inthe discrepancy betwixt the above principles laid down, and the

178 The War with the Dragon.jwinciples of the constitution, the administration, and the moralcharacter of the rulers; and second, in the exhibition of the followingfeatures:—1. Disregard of divine authority, requiring the recognition of thebeing and authority of God, and the mediatory claims and authorityof Christ. Such disregard is contrary to Prov. iii. 6, " In all thyways acknowledge him." The nation refusing to acknowledgeGod nationally disregards the divine authority, and corrupts the divineordinance of civil government ordained of God. It is contraryto 1 Cor. x. 31, which requires that every thing be done to theglory of God. It is contrary to Ps. ii. 10, Eph. i. 20-23, Phil. ii.9-11. Nations refusing subjection to Messiah, rebel against Godand corrupt his ordinance. But the dragon persuades kingstokisshimself, and to receive their " scat and power and great authority"from him, and thus corrupt God's ordinance in a vital point.2. Disregard of the Bible as the supreme law, and only rule toall who enjoy it. As man is a religious being and a subject of moralgovernment, he feels within a conscious obligation to recognizeand acknowledge some superior power to which he is accountable.This will lead in every relation to acknowledge" some supreme ruleof action to which he will make the finalappeal. If, in civil things,this is not the divine law, it will likely be the supreme people, andtheir supreme ! sovereign will! ! But this diverts civil governmentfrom its true foundation. " All the foundations of the earth out oftheir course are gone." Ps. lxxxii. 5. " If the foundations be destroyed,what hath the righteous done 1" Ps. xi. 3. Thus to removethe foundation of government by disregarding the divine constitution,is a sinful corruption of the divine ordinance; but still moreso to recognize principles and practices directly hostile to the bibleand human rights. To effect these corruptions the dragon aims jand alas I he has too far succeeded in this and in other governmentsin Christendom. God's law is made void, and the language of thenation is—"Let us asunder break their bands, and cast their cordsfrom us."3. Disregard of the true religion and of the true church. Magistracyis subjected to the Mediatory authority of Christ,for the good ofthe church; and magistrates are bound to serve her, and frame theirconstitutions and direct their administrations in subserviency to herbest interests. The promises secure her this, and she will enjoytheir fulfilment in the millennium. Then kings shall be nursing fathers,and their queens nursing mothers to her. Isa. xlix. 23. Thenation and the kingdom that will not serve her shall perish, yea,those nations shall be utterly wasted." Isa.lx. 12. " The kings of theearth will then bring their glory and honor unto it." Rev. xxi. 24.But the dragon in contending against the woman would rob her ofall this fostering care, and of all this glory, or corrupt the channelthrough which they flow to her, by equally fostering and honoringthe mother of harlots, placing upon the scarlet colored beast the womandrunk with the blood of saints, and either degrading the spouseto a level with her, or driving her to the wilderness.

Creeds and Confessions. 1794. Men destitute of the moral scriptural qualifications required,areelevated topower. Theeffectoflhiscorruption is strikingly verified inGod's providence and in his word. Ps. xii. 8. " On each side walkthe wicked when vile men are high in place." God requires that"able men(such as fearGod,men of trutb,hatingcovetousness," shouldbe elevated to bear rule over wera,immortal beings,accountable to God,Ex. xviii. 21. He has declared that he that ruleth over men mustbe just, ruling in the fear of God. 2 Sam. xxiii. 3. The evil of neglectingthe divine direction is strongly expressed by the wise man." When the wicked bear rule, the people mourn." Prov. xxix. 2.What a prostitution ofthe divine ordinance to elevate to the highestplaces of power in a land of bibles, the infidel—the debauchee—the duellist—the gambler—the profane swearer—the slaveholder,&c! It would really seem the dragon had succeeded to the extentof his designs in corrupting this ordinance, by placing in thechair of sfttte the vilest ofthe vile—men finished and refined in pollutingwickedness.5. Establishing robbery—injustice—oppression—tyranny and slavery.By such prostitution of an ordinance designed to establishrighteousness, and secure the rights of man, it thereby fails to answerthe great ends for which governments were instituted amongmen. It is a prominent feature of the existing governments of thisperiod,that they favor the rich and the strong, while they crush downthe poor and the weak. Verily, these considerations evince thetruth, that the governments of the earth have received their powerand authority from the dragon; and that they are under the influenceof the antichristian corruptions—the fouling flood of the dragon.The kingdoms of this world, instead of being the kingdoms ofour Lord and of his Christ, are now the kingdoms of antichrist.(To be continued!)CREEDS AND CONFESSIONS.(Continued from p. 158.)Having endeavored, in a former essay, to exhibit the import ofthe inspired injunction " Hold fast the form of sound words," weproceed to establish the doctrine which it contains—or to defendthe use of Creeds and Confessions.In an age when formulas of faith are furiously attacked by theboasted advocates of the " right of private judgement" and christianliberality : and when so many of their professed friends arenoUashamed to avow sentiments utterly inconsistent with the standardsto which they have pledged their adherence, an importaut serviceis rendered to the cause of Christ by vindicating- the right ofthe church to use symbols of faith. This claim will be fully established,by showing 1st. that their use is authorised by the scriptures;2d that they are necessary tomaintain the proper distinction betweenthe church as a visible organized society, and the world ; and 3d,that their use is sanctioned by the purest churches in all ages.

180 Creeds and Confessions.1. Creeds and confessions are authorized by the scriptures.To decide correctly on any doctrine, it is requisite to appeal tothe law and to the testimony, and to bow with deference to theirauthority. " What saith the scriptures ?" In appealing to the revealedwill of God to sustain the use of creeds and confessions, it isour design only to give a specimen of the numerous arguments furnishedby the sacred oracles.1. Their use is enjoined. 2 Tim. i. 14. " Tltatgood thing whichwas committed unto thee, keep by the Holy Ghost which dwelleth inus." To discover the force of this passage as illustrating the utilityof a formula of faith, and the incumbent duty of the members ofthe church to guard it with the strictest vigilance, it must be viewedin connexion with the previous verse. The apostle had said " Havea form of sound words," and then in immediate construction with,and in direct reference to this form, he says, " That good thingwhich was committed unto thee, Pkulaxon, keep, guard, defend bythe Holy Ghost which dwelleth in us." The strength ofthe argumentis greatly enhanced by rendering the first member ofthe sentenceliterally. The Greek word parakatatheken, construed in ourtranslation by the six English words " Thing which was committedunto thee," literally means a pledge, bond or security, which oneman gives another to ensure the faithful performance of a stipulation.Now taking the two verses in connexion, the literal reading ofthe first member of each sentence will be the following : " Havea form of sound words," and " That good security keep, or guard,by the Holy Ghost." As if the Apostle, had said, draft a creed,have an outline of truth, by which the orthodoxy of all proselytesmay be tested; and having it, guard it as a good bond, a firm securityto preserve the church's purity against the desolating ravagesof false doctrine and immorality. What more solid foundation canthe christian desire on which to rest his belief of the necessity andadvantage of Creeds and Confessions than " Thus saith the Spirit,Dave them. Hold them fasti" Of similar import are the followingpassages:Rev. xi.l. Ps.lxxviii. 5. Is. lxii. 10. 2 Tim. i. 8. Prov.xxiii. 23. Heb. iv. 14-x. 23. Jude 3.2. The doctrine of Creeds and Confessions is confirmed by allthose parts of the scriptures that require unanimity in principle anduniformity in practice.The first we refer to as peculiarly appropriate, is the affectingand tender appeal of Paul to the christians at Corinth.—1 Cor. i. 10. " Now I beseech you brethren, by the name of the LordJesus Christ, that ye all speak the same thing, and that there be nodivisions among you : but that ye be perfectly joined together in thesame mind, and in the same judgment." It is absurd and erroneousto imagine that obedience is yielded to these requirements of theApostle by solely demanding from candidates for admission to theprivileges of the church, a profession of belief in the Holy Scriptures.For how can minister and people speak the " same thing" ?How can they be perfectly joined together in the same mind and inthe same judgment, when they do not see eye to eye the teachingsof the bible 1 In what manner can " divisions" or schisms be avoid

Creeds and Confessions. 181ed, or anarchy be prevented, when pretended brethren come together,every one having his own psalm, his own doctrine, his owntongue, his own revelation, his own interpretation 1 1 Cor. xiv. 26.The inference is plain. For the preservation of harmony, all shouldhave correct views of the system of grace. All should have " OneLord, one faith, one baptism." Eph. iv. 5. This important end creedsand confessions are designed and well calculated to subserve.Again, it is written, Eph. ii. 21, " In whom all the building fitlyframed together, groweth unto an holy temple in the Lord."The church is compared to a temple, which has been in buildingsince her firstorganization, and will continue to be building, untilthe last of the redeemed shall complete the sacred edifice, and thecopestone be laid on with " shoutings of grace, grace unto it." TheLord Jesus Christ is the foundation and corner stone. Believersare the materials of which the temple is composed; and co-workerswith God in its erection. The " building" is to be "fitly framedtogether." The temple of Mercy, whose glory was but faintly symbolizedby the far-famed glories of the temple at Jerusalem, mustbe constructed according to the most perfect model of architecturalbeauty and symmetry. But how is it possible that a building of thisdescription could ever be erected by Babel-builders, who neitheragree about the nature of the foundation, nor the materialsof whichit is to be built 1 Nor can any one, if a mere assent to the scripturesbe the only test of qualification for the artists, be preventedfrom marring the progress of the building, by laboring to subvertthe true foundation (stone) laid in Zion, or by building thereon" wood, hay and stubble": For " let every man tear away what offendshim, and add what suits him," and what adistorted, ill-proporededifice will be raised ! This can easily be brought to the testof experience. Is any one interrogated about his knowledge ofthe foundation] He answers correctly. "Other foundation canno man lay than that is laid which is Jesus Christ." But is it inquired,who is that illustrious personage? One replies, he is a mereman ; another asserts that he is a superangelic being, and a thirdconfidently affirms that the foundation of Zion is the Mighty God.Do they all mean the same thing ] Most assuredly not. A mereassent therefore to the scriptures is insufficient to prevent disorderand confusion in the house of God. There must be some explicitterms of communion upon which all may unite. All the membersof the church must believe, not only that the bible is divine and arule of faith, but also the doctrines of the bible, before they can" stand fast in one spirit, with one mind, striving together for thefaith of the gospel Phil. i. 23. Ps. exxxiii. 1. Jer. xxxii. 39. Judexvii. 23. Rom. xii. 16-xv. 5, 6. 2 Cor. xiii. 11. Eph. iv. 1, 7. Phil.iii. 16. 1 Pet. iii. 8. 1 Cor. iii. 17, are passages of similar import.x3. Creeds and confessions are proved by all the scriptures, thatenjoin upon the church separation from corrupt associations, and theexcision of her own heretical members." And I heard another voice from Heaven, saying come out of hermy people, that ye be not partakers of her sins and that ye receivenot of her plagues." Rev. xviii. 4. This command to the church

182 Creeds and Confessions.to separate herself from mystical Babylon, it is at her peril to disobey.On what principle is secession required ? Plainly to show hermarked opposition to the ruinous errors, and her entire abhorrenceof the abominable practices ofthe mother of harlots. By what testthen will we try the different ecclesiastical associations, to ascertain;whether they be so corrupt as to require the immediate abandonmentof their communion ? Will a professed adherence to the bible,as the rule of faith and conduct, be deemed sufficient to determinetheir soundness in the faith, and their holiness of life? Certainlynot. The Socinian, Unitarian, Universalist and Papist, allprofessedly believe the scriptures. We must therefore remain intheir communion, in virtue of such a profession, or come out fromamong them on the principle of the Church having a "form ofsound words," by which to try the orthodoxy of individuals and ofassociations. To remain within the pale of any corrupt associationis to act in contravention ofthe express command of the Almighty;for " What communion hath light with darkness ? And what concordhath Christ with Belial ? Or what part hath he that believethwith an infidel ? And what agreement hath the temple of God withidols?" 2 Cor. vi. 15. If then it be admitted that we should separateourselves from any of these associations—and who dare denyit—the conclusion is irresistible ; the Church should have her Creedto point out the doctrines taught in divine revelation, and to exposethe opposite errors.But again, in reference to the excommunication of those who hadonce enjoyed church privileges, but afterwards proved unworthymembers, the command of God, by the Apostle, is a triumphant vindicationof terms of church fellowship. 2 Thes. iii. 6. "Now wecommand you, brethren, in the name of our Lord Jesus Christ, thatye withdraw yourselves from every brother that walketh disorderly,and not after the tradition which ye received of us." And againin Titus iii. 10. "A man that is an heretic after the first and secondadmonition reject."What order could the judicatories of the Church take againstlicentious and heretical members, if she had no terms of communioudistinct from the scriptures ; the one justifies his conduct by ascripture precedent, the other appeals to the bible for his belief.—Both profess to be guided by the unerring dictates of inspiration.Now is it not the award of common sense; is it not palpably clearto any man of ordinary discernment, that if the profane and hereticalbe proceeded against at all, if they be rejected according to thedivine direction, it must be upon the principle that they have erroneousviews ofthe doctrines taught in the bible ; and not becausethey deny the bible itself? What is this but subjecting their opinionsto a test of orthodoxy provided by the Church? It yields thewhole ground to the advocates of Creeds and Confessions.The Church, then, having the authority of the God of heaven toframe and to hold creeds; and having this principle exemplified inthe Apostolic age, let none dare reach forth his sacrilegious hand torob her of such an inestimable treasure—such a " good security."—

Earth's Scenery, with Reflections. 188Let the reader examine Gen. xix. 12,13. Num.xvi. 26, 27. Is.xlviii.20-lii, 11. Jer. 1. 8, li.-7, 45, 50. 2 Cor. vi. 17. 1 Tim. v. 22. Ezravi. 21-x. 11. All these passages shew the necessity of bringing allassociations to the test of scriptural standards, that we may knowthose with whom we can hold no communion. Again, consult Matt.xviii. 17. Rom. xvi. 17. 1 Cor. v. 11,13. 1 Tim. vi. 3, 5. 2 Tim. iii.1,5. Gal. v. 12. 2 Thes. iii. 14. These, along with the texts illustrated,demonstrate the propriety of a creed : for without it the disciplineofthe church could not be exercised against unworthy members,,(To be continued.)EARTH S SCENERY, WITHREFLECTIONS.1 Harp ! lift thy voice on highAnd run in rapid numbers o'er the faceOf Nature's scenery. And there were dayAnd night; and rising suns and setting suns ;And clouds, that seem'd like chariots of saints.By fierycoursers drawn—as brightly huedAs if the glorious, bushy, golden locksOf thousand cherubim, had been shorn off,And on the temples hung of morn and ev'n.And there were moon and stars, and darkness streakedWith light; and voice and tempest heard secure.And there were seasons coming evermore,And going still, all fair, and always newWith bloom, and fruit, and fields of hoary grain ;And there were hills of flock, and groves of song :And flowerystreams, and garden walks embower'd,Where side by side the rose and lily bloomed.And sacred founts, wild harps and moonlight glens,And forests vast, fair lawns, and lonely oaks,And little willows sipping at the brook :Old wizzard haunts, and dancing Beats of mirth;Gay festive bowers, and palaces in dust;Dark owlet nooks, and caves and battled rocks ;And winding vallies, roofed with pendant shade ;And tall and perilous cliffs, that overlook'dThe breadth of ocean, sleeping in his waves.Sounds, sights, smells, tastes; the heaven and earth profuseIn endless sweets, above all praise of song :For not to use alone did ProvidenceAbound, but large example gave to manOf grace, and ornament, and splendor rich;Suited abundantly to every taste,In bird, beast, fish, winged and creeping thing;In herb and flower;and in the restless changeWhich on the many color'd seasons madeThe annual circuit of the fruitful earth."These were from the beginning—these are still by the hand offlying ness eyes standing about of God, all or shall which to before mankind, day's as soon withdrawn thou is the light—no profuse be dost northern But sealed on to with forever, more thee, in winds death, goodness, verge to my contemplate as For of soul, no chariots ever mysterious more offered now ? to drawn feeble Yes, for the behold eternity, the variegated forever. as by contemplationnight's thou fiery they art, These clouds cour- darkand are

184 Earth's Scenery, with Reflections.sers. Soon to thee there shall not be opportunity to admire the beautiesof the sun as from his chamber in the east he comes like untoa strong man rejoicing to run his race. Soon the flowery banks ofstreams, the embowered garden walks, the vallies clad with hoarygrain, and hills where flocks new shorn are fed, shall be no morefor thee.Who knows how long before these ears shall fail to bring to theeintelligence that the grove is vocal with varied notes of featheredsongsters, that the Almighty's praise in songs inspired is celebratedevery night and morning at the family altar ; that the saints of Godassembled sit in social circles, each from an overflowing heart declaringto the other what God has done for him, or when in the hallowedcourts of the House of God they have met together on a Sabbathmorning, that they praise him for the resurrection of his onlySon ? Discerning taste shall fail, the useful grinders cease, the silverchord be loosed, the golden bowl be broken, and then, O body!dust as thou art, to dust thou must return ; and then, O spirit, thoushalt return to God who gave thee. But what wilt thou return todo ? to sleep in endless night ? to lie in dark oblivion's shade ? No.Little as thou knowest of dread futurity, thou art aware that it shallnot be so. After death the judgment comes. It comes in all itsdread reality. As soon as thou shalt have been separated from thistenement of clay—this frame so curiously and so wonderfully made,before God's awful throne thou shalt appear to render an account.How wilt thou render an account of all the deeds done in the body ?of all thy sins ? of that great sin committed in the first of men—ofthose ten thousand sins of which thou hast now some, though but animperfect knowledge—of all that innumerable multitude of sins ofwhich at present thou hast not the least recollection ? What improvementhast thou made of the many and appropriate means ofgrace afforded thee by God ? What attention has his holy law receivedfrom thee ? Has it been thy counsellor in all thy straits, thydoubts and difficulties ? Think you that these questions are too hardfor thee to answer ? If so,attend to this, it is perhaps more simple.How hast thou employed thy sight, thy smell, thy taste and touch,relative to the works of God ? When contemplating the glories ofthe rising and the setting sun, the splendor of the silvery moon asshe walked in brightness, and the twinkling beauty of innumerablestars as they sparkled in her train, has thine own insignificance, andthe unbounded goodness of a beneficent Creator pressed themselvesirresistibly upon thee? As restless change has every where revealeditself, hast thou been taught that this is not thy rest?—As the annual circuit of the fruitful earth has presented in theirturn the many colored seasons fraught with grace, with ornamentand use to man, to beast, fish, fowl, and creeping thing, has thegoodness of Almighty God so filledthee that utterance failed togive vent to gratitude ? If not, O my soul, instantly begin the delightfultask. Earth's scenery affords an ample field in which toemploy thy powers contemplative ; and long thou wilt not contemplatebefore adoration will force itself from thy lips. Thou wilt beastonished that any intelligent creature can remain unmoved amid

Episcopal Intolerance in Ireland and England. 185ao many wonders, and thou wilt not fail to sing with the inspiredpoet" O that men to the Lord would givePraise for his goodness thenAnd for his works of wonder doneUnto the sons of men."THEORQS-EPISCOPAL INTOLERANCE IN IRELAND ANDENGLAND.We observe in the Londonderry papers the account of a transactionin which High Church bigotry was displayed in an offensive;and unwarrantable manner. It appears that Mrs. Gaston, of Buncrana—alady who had been a Wesleyan Methodist for fiftyyears—had on her death-bed requested that she should be buried in thegrave-yard at Buncrana, and that the funeral service be performedby the Rev. J. Duncan, Wesleyan Minister. On the day previous tothe interment, a respectful notification of the wish of the deceasedwas made to the incumbent of the parish, the Rev. Mr. SteWart;—but just as the former arrived in the grave-yard, a letter from Mr.Stewart was handed to one of his friends, stating that, as he knewnothing about Mr. Duncan, he could not grant the request, but thathe and his curate, Mr. O'Conner, would attend. Mr. O'Connersubsequently stated that the rector " did not recognize Mr. Duncanas a minister at all." Under these circumstances, Mr. Duncan performedthe services outside the gate in the public street, the twoclergymen remaining within " in full costume." The body Wasthen brought into the grave-yard, and the Rev. Messrs. SteWart andO'Conner, notwithstanding the remonstrances of the friends of deceased,insisted on performing the church service over the coffin.—The Londonderry Sentinel, although thoroughly a Church organ, remarksin reference to this transaction, " The clergy of the EstablishedChurch have enemies enough already, without adding theWesleyan Methodists, who have heretofore been their friends, tothe number." The Londonderry Standard observes, that " suchmen, if permitted, would introduce the old Laudean system oftheboot and the thumbscrew."We copy the following shameful account from the Oxford Chronicle• — »" A sad scene took place at Taunton on Thursday ; it will belong remembered to the infamy of the chief actor in it. A youngwoman ofthe name of Rebecca Savin died; she had been thirteenyears a consistent member of the Wesleyan church, in that village.Deceased on her death-bed desired that she might be buried by theside of other members of the family, in the church-yard. On herwishes being made known to the Rev. T. W. Allies, the incumbentof the place, after her death, he not only refused to allow her to beinterred where she had desired, and where there was plenty of room,but refused to bury her under any circumstances, on the ground ofher being a Dissenter ! Mr. Allies is a disciple of Dr. Pusey. Itx

186 Episcopal Intolerance in Ireland and England.Was proved to the Rev. gentleman that the deceased had been baptizedat that church: still he declared that no Dissenter should minglewith the Church people. On deceased's friends remonstratingwith him, and giving him to understand that he was bound to buryher, he said it should be at the extremety ofthe church-yard, wherehe had a place for that sort! Mr. Allies advised that the corpseshould be taken to Bicester church, about two miles off, adding thatWatts (the incumbent and Evangelical Minister) would bury heror any one else, and probably without fee, as he liked that sort!—The time for the burial was near at hand, still Mr. Allies said sheshould not be buried among his people. The deceased's friends nowwent to the parish clerk and paid him his fee3 for breaking theground ; this done they set parties to work to dig a grave wherethe deceased had wished to lie. Mr. Allies also set parties to workto dig a grave at the extremety ofthe church-yard for the corpse.The village was now all confusion, and hundreds were gathered tothe spot; Mr. Allies' friend went for the Bicester police, but theydeclined interfering. The Rev. gentleman endeavored to preventthe grave being dug but could not—nearly all appeared against him;he sent for the local constables, they came and were immediatelycalled on by the friends of the deceased to do their best to preservethe peace, Mr. Allies having become quite maniacal. The graveswere dug, the corpse was brought to the church-yard, and there remainedfor some time; Mr. Allies was asked to come and officiate.He said, "Do what you like with it;" and the coffin was broughtto the grave dug by the friends, and by them interred, singing thehymn in the 55th page of the Wesleyan Hymn Book. Mr. Alliesnow put on his surplice, and went to the grave which he had causedto be dug, his footman acting as clerk, and then over the ' tenantlesa'grave, read the Burial Service. Nine-tenths of the people expressedtheir disgust at his unfeeling and intolerant conduct.'THE FORTY MARTYRS OF SEBASTE.Among the martyrs who suffered in the persecutions that the Romanemperors raised against the early Christians, there were fortywho endured martyrdom at the same time, in the city of Sebaste, inArmenia, a country of the East. They all belonged to the Romanarmy, and were in the strength and vigor of their age. They hadreceived many rewards for their valor, and had been advanced toplaces of trust. But these earthly honors were not what most occupiedtheir minds—they had become Christians, and were leadingChristian lives. The General of the army was a heathen, devotedto the service of idols; and he thought, that in order to conquerthe enemy, he must sacrifice these Christians to the honor ofhis false gods. These faithful soldiers of Christ did not deny theirprofession; they refused to offer sacrifice to the idols, and werebrought publicly before the judgment-seat on their refusal. When

Musings in tltc Night. 187they received the emperor's order to obey, they answered boldlythat they were Christians, and that no tortures with which they couldbe threatened, should force them to forsake their religion. Uponthis they were cruelly tortured, and then put in prison, and confinedthere for a week, being fastened together by chains. , It was the endof winter, which is very cold in Armenia; and an east wind whichblew at that time, increased the severity of the cold. The judgeordered these holy men to be stripped of their clothing, and exposedto the frost during the coldest part of the night, till the violenceof it should cause their death. They went cheerfully to the placeof their punishment, which was close to the public baths, that theymight see relief at hand, if they were overcome with pain, audready to deny their faith.Amongst the variqus ways with which they encouraged each other,they all prayed together to God that he would preserve theirnumber complete. This was fulfilled, but in a different sense fromthat in which they intended it; and may remind us ofthe fall of Judas,and the election of Matthias.One of these forty fellow-sufferers yielded, and was carried intothe baths to be restored hy the warmth ofthe fire; but he did notsave his temporal life, for he died as soon as he was brought inthere. His place was supplied with a soldier who had charge ofthe baths, and who had been watching the martyrs ; he hastened tojoin them, crying out that he was a Christian. He was bound withchains and placed among them., At last they all expired from thecold ; and their dead bodies were heaped together and carried awayto be consumed by fire. The youngest of all these martyrs, whosename was Meliton, was still Jiving after all the rest were dead; theexecutioners brought his mother to him, hoping that she would persuadehim to deny his faith, and live. She was a poor woman, anda widow; but she had brought up her son in the knowledge of truewisdom. She now came to him, and found his limbs frozen, hisbreath short, and his speech gone; he could only look at her, andmade signs to endeavor to console her. She exhorted him to persevereunto the end; and then with her own hands laid him on thechariot where the dead bodies of his companions had been placed,and followed him, rejoicing in his victory.MUSINGS IN THE NIGHT. 'It is midnight—and the hours of time do pass unheeded. Thelovely arbitress of night, which, when evening's influence fell uponthe earth, was riding bright and glorious in the sky, hath now sunkdown behind the western hills, the silver stars floatthrough the blueexpanse, amid the hymnings of seraphic melody, the air doth fallas sweetly on the earth, as doth the knell of death upon the Christian'sear, whose soul, by faith, is rendered worthy heaven. Buthark ! amid this mild and lonely scene, a sound salutes the ear: ah !

18SThe Catacombs of Paris.there again, as by the zephyrs which so late were stilled, it is bornemore rudely on. It is the wild blast of revelry now home-returningfrom some feverish rout, to seek repose within the arms of sleep.—The sound recedes; it dies upon the ear—and all is still.So 'tis with life. Whilst covered with the mantle of our youth,we're scarcely heeded, save when our actions cause the hearts oflove to fear ; but having grown to manhood's vigorous strength, thenoise we make falls heavily on all. Our manhood past, and downthe stream of time we gently glide, and fall into the arms of death,and all is still. The influence of such a scene as this upon the soulis sweet—'tis like the ministering dew of heaven that gently fallsupon the opening flowers, distilling fragranee on their willingbreasts. Oh, memory, while thou dost hold thy seat, let the kindinfluence of this solemn hour assist to guide my heart aright, untilthis clayey tenement hath back returned unto its mother earth, and>my freed soul doth wing its flight beyond the dark blue sky.R. T. M.THE CATACOMBS OF PARIS.Profesor Durbin, in his work on Europe, gives a sketch of theCatacombs of Paris. He states that that part of the French Metropoliswhich lies upon the lower side of the Seine, is the oldest;and that from time immemorial, the stone for building was obtainedfrom quarries lying under the city. It is supposed that the excavationsextend under one-sixth of the city. In 1785, a suggestionwas made to convert them into receptacles for the dead ; and it wasfinally decided that the remains of the millionsthat had passed awayfrom the capital during ten centuries, should be removed to thesesubterraneous abodes. The rubbish was removed, pillars werebuilt up in solid masonry, and particular portions separated fromthe rest by strong doors, with locks, to serve as the firstreceptacles.In 1786, the bones were conveyed in funeral cars, from one of theprincipal cemeteries, and were precipitated down a perpendicularshaft, into the caverns below. The contents of other cemeterieswere soon placed in the Catacombs, which were rapidly augmentedby the massacres of the Revolution. A little building is erectedoutside the Barri^re d' Enfer, in which is the opening of the principalshaft. The Professor and his party descended by ninety steps,and found themselves alone in the caverns. They followed theirguide about twenty minutes and came to a strong door, each side ofwhich was ornamented with pillars of Tuscan architecture. Thisdoor was open; and as the party passed the threshold, the strangersfound themselves surrounded by walls of human bones, which theglare of their tapers showed to be regularly piled up from the floorsto the roof of the quarries. The bones of the legs and arms areclosely laid in order with their ends outwards; and at regular intervals'skullsare interspersed in three horizontal ranges, disposed so

Obituary of Mrs. Jane Hodge. 189as to present alternate parts of the head, and sometimes a perpendicularrange is seen, still further varying the general outline.—Passing along what seem to be inlerminable ranges of these pilesof human beings, they came to several apartments arranged likechapels, with varied dispositions of the piles of legs, arms and grinningskulls. How new, how strange, remarks the author, were theassociations of the place. " Over our heads was rolling the vast tideof life in the gay and the wicked city—its myriads of inhabitantswere jostling each other on the high roads of business; while herewere the remains of four times their number, lying in silent andmotionless piles, in the depths below."OBITUARY QjF MRS. JANE HODGE.The deceased was for many years previous to her death a memberof the Reformed Presbyterian Church, of Pittsburgh. Herhusband, John Hodge, who died in 1826, was a Ruling Elder, extensivelyknown, and highly esteemed. In addition to the sore afflictionof losing an affectionate husband, she experienced muchbodily affliction. Eleven years since, she suffered severely fromjaundice, and since that time could never be said to enjoy perfecthealth. The immediate cause of her death was a fracture in one ofher loins, occasioned by a fall which she received in January last.—Her sufferings from that occurrence till her death were unusuallysevere. She died on the 24th of July last, in the 70th year of herage-In her case the power of divine grace to sustain the believer underaffliction, was clearly displayed. When her sufferings seemedalmost past endurance, she would still express her admiration ofthe goodness of God. A season of darkness through which she passedsorely tried her faith, but that precious grace, as it always does,proved victorious. The Lord her God made her darkness to belight. In drawing near to the close of her life, she experienced bothjoy and peace in believing.A remark made by her in 1833, when desired to read some ofthe ephemeral publications which were emitted with a view to mystifythe principles of the Church, is worthy of being recorded. "Ihave," said she, " the bible and the standards ofthe church to go tofor instruction ; and I have the throne of grace where I can obtaindirection, and I need nothing more." Though she had been longunder the ministry of a pastor whom she loved, yet she had no difficultyin determining to remain with the few members of the congregationwho refused to go with himin his defection. By her deaththe Church below has lost an exemplary and useful member; butthere is much comfort in the thought that death to her is gain.—" Blessed are the dead that die in the Lord."

190 The Shoemaker of' Hagenau.—Items of Intelligence.THE SHOEMAKER OF HAGENAU.The dealers in indulgences had established themselves at Hagenauin 1517. The wife of a shoemaker, profitting by the permissiongiven in the instruction of the Commissary-General, had procured,against her husband's will, a letter of indulgence, and hadpaid for it a gold florin. Shortly after, she died; and the widoweromitting to have mass said for the repose of her soul, the curatecharged him with contempt of religion, and the judge of Hagenausummoned him to appear before him. The shoemaker put in hispocket his wife's indulgence, and repaired to the place of summons." Is your wife dead ?" asked the judge. " Yes," answered the shoemaker."What have you done with her?" " I buried her, andcommended her soul to God." " Butjiave you had a mass said forthe salvation of her soul ?" " I have not:—it was not necessary:—she went to heaven in the moment of her death." "How do youknow that?" "Here is the evidence of it." The widower drewfrom his pocket the indulgence, and the judge, in presence of thecurate, read, in so many words, that in the moment of death, the.woman who had received it would go, not into purgatory, but straightinto heaven. "If the curate pretends that a mass is necessary afterthat," said the shoemaker, " my wife has been cheated by our HolyFather the Pope; but if she has not been cheated, then the curateis deceiving me." There was no reply to this defence, and the accusedwas acquitted. It was thus that the good sense ofthe people.disposed of these impostures.—D'Aubigne.ITEMS OF INTELLIGENCE.American Board of Foreign Missions.—From the annual reportof this Board, at its thirty-fifth Anniversary, held during the lastmonth at Worcester, we collect the following statistics. The receiptsfor the year have been $236,394 37 ; or $7,830 06 less thanthose of the former year. The expenditures have been $244,371 ;or $12,876 25 less than those of the former year, yet exceeding thereceipts by $7,976 63 and increasing the indebtedness of the Boardto $20,995 45. Five Agents have been employed by the society,with occasional assistance, costing $6,241 69, or less than three percent, on the amount of donations received.The number of missions under the care ofthe board is 26, embracing95 stations, an increase of 9 during the year, employing*135 ordained missionaries, 16 teachers, 21 other lay helpers and 183females, 17 native preachers, 122 Other native helpers, making inall 494 missionaries and helpers supported by the board. Underthe pastoral care of the missionaries are 62 churches embracing anaggregate of 25,612 members, of whom 5600 have been receivedduring the past year. The whole probable number received into

herht of Intelligence. 191the mission churches, since the commencement of the mission, is32,800, exclusive of hopeful converts among the Armenians, Nestoriansand others in Western Asia.Connected with the above are fifteenprinting establishments,well furnished and in active operation, with the means of printingin 31 different languages. There are also six seminaries, principallyfor training native teachers, in which are 383 students ; 38 otherboarding schools, with 1412 boarding pupils; 639 free schools withmore than 30,000 pupils ; in all 75 thousand persons, adults andchildren, taught to read the scriptures since the commencement ofthe missions.MormOn News.—The Warsaw Signal says that Lyman Wight,one ofthe leaders ofthe Mormons has left Nauvoo for the pine regionofthe Wisconsin, with about two hundred followers, comprisingthe most reckless of the Mormon community. Sidney Rigdonis said to have left for Pittsburgh, and it is added that a large numberofthe English will soon follow him.Dissensions are said to exist among the Mormon leaders. Mrs.Smith, the'widow of Joseph Smith, is accused of withholding thetransfer of property belonging to the Church, held in Jo Smith'sname. There was a rumor that she had purchased property atHampton, where Law and the seceders reside.Brigham Young preached a sermon in Nauvoo last Sunday, inwhich he is said to have avowed the spiritual wife doctrine—a matterwhich had been charged upon and denied by them.The Temple is going ahead with astonishing rapidity, a greatportion of the population being employed upon it. The leadersprophesy the reappearance of Joe to consecrate and dedicate it tothe Lord; and to hasten this event the poor fanatics are exertingthemselves to the utmost.Many persons are leaving Nauvoo, and others would leave if theycould dispose of their property. At a meeting of the Mormons inthe Bear Creek settlement, week before last, they resolved to quitthe county.Renunciations of Romanism.-—Two Romish Bishops in Hungaryhave lately joined the Greek or Oriental Church, and many oth-«rs are ready to do the same, and a large portion of the Hungarianpopulation also.Three Romish priests, subjects of Austria, have recently embracedProtestantism in Britain; and a prevailing antipathy to Jesuitismis reported in the Tyrol. Clearer views of religion are demandedby multitudes, and they are longing for liberation from Romishoppression of conscience.Catltolicism in the South of Europe.—A correspondent of theLondon Christian Examiner says :—" Religion in the South of Europeand Northern Africa has some very peculiar features. It isconsidered as an absolute necessity, whatever may be the character ofthe individual professing it. An anecdote is related here, (Gibraltar)quite characteristic of the Spaniards. A number of assassins

192 Items of Intelligence.met at a house, the master of which they were to murder. Butthe hour had not yet arrived for the servant, who was an accomplice,to let them in. It was very early in the morning. The assassins,instead of loitering about the door waiting for the hour, went tomass. A better illustration could not be given of religion in theSouth of Europe."O'Connell's Sentence Confirmed.—The English Judges (Houseof Lords) in the case of O'Connell and the state prisoners, haveconfirmed the judgment given by the Irish court of Queen'sbench. The lord chief justice, who read an elaborate paper, statedin substance that all the English judges agreed to pronouncingtwo of the counts in the indictment bad, and four of them unsupportablein law : nevertheless, with two exceptions, the judges wereof opinion that the verdict and punishment, founded upon the goodcounts, were valid in law, and ought to stand. The two dissentientsfrom this doctrine were Baron Park and Justice Coleman.The War between France and Morocco.—The Prince de Joinvillehas .followed up the bombardment of Tangier by the bombardmentaiid occupation of Mogador. After the destruction of thetown and forts, he took possession of the island and port. On thisoccasion the Moors do not appear to have awaited the attack oftheFrench, but to have fired upon them before they could bring theirguns to bear: and the consequence, according to the French accounts,is, that seventy-eight Frenchmen, of whom seven were officers,have been killed and wounded.The Law and Newspapers.—1. Subscribers who do not giveexpress notice to the contrary, are considered as wishing to contintinuetheir subscriptions.2. If subscribers order the discontinuance of their papers, thepublisher may continue to send them till all arrearages are paid.3. If subscribers neglect or refuse to take their paper from theoffice to which they are directed; they are held responsible till theyhave settled their bills, and ordered their papers discontinued.4. If subscribers remove to other places without informing thepublishers, and their paper is sent to the former direction, they areheld responsible.5. The courts have decided that refusing to take a newspaper orperiodical from the office, or removing and leaving it uncalled for,is " prima facie" evidence of intentional fraud.The Presbytery of the Lakes will meet at Utica, Ohio, on the 2dWednesday of October at 10 o'clock A. M.The Pittsburgh Presbytery will meet in Allegheny on the lastTuesday of October, at 10 o'clock A. M.The New York Presbytery will meet in Newburgh on the lastTuesday of October, at 7 o'clock P. M.

THE1REFORMED PRESBYTERIAN,Vol. VIII. November, 1844. No. IX.THE DESCENDING OBLIGATION, AND RENOVATION OF COVENANTS. *Deut. xiix. 1.—These are the words of the covenant which the Lord commandedMoses to make with the children of Israel in the land of Moab, besides the covenantwhich he made with them in Horeb.By a Covenant, in human transactions, we understand an agreementbetween parties, in which the terms aive set forth and mutuallyassented to; and this is the usual acceptation when applied to thedivine dispensations: yet it is not the only acceptation, for We readof his covenant with the day and with the night, Jer. xxxiii. 25;—meaning an establishment, arrangement or appointment; as it follows'in the same verse, " appointed the ordinances of heaven and earth."From the beginning, the Lord has dealt with man by way of covenant.Before Adam gave names tio the creatures, before he obtaineda companion, at the very time that he got permission to eat oftheproductions of the earth, he was prohibited from eating the fruit ofthe tree in the midst of the garden. A restraint was hereby laid onihis natural desires. Even at that early period, when everything increation was new, we find God still exhibiting a new arrangement::this arrangement is denominated a covenant. The first covenantWas soon broken, and as soon repaired by the exhibition of the covenantof grace, an establishment -which can never fail.Oh the footing of this covenant, the Lord makes a covenant withhis people ; and on the same basis they covenant with him whenthey assent fo his terms. Numerous transactions of this kind arerecorded in scripture. One of these is described at length in thechapter before us, which contains "the words ofthe covenant Whichthe Lord commanded Moses to make with the children of Israel."To discuss the whole subject of Vows and covenants, the greatprinciples involved in them, and the difference between Ecclesiasticalarid National covenants, is not the design of the present discourse.Two points only are to be considered, both of which are* A sermon preached by the Rev. R. Hutrheeon, befote the Presbytery of the tby their appointment, and published at their request.Y

194 The Descending Obligation, andplainly contained in the text, namely the descending obligation, and'the renovation of covenants. The latter is implied in the accountthat is given of the place, " in the land of Moab." There was acovenant made with Israel previous to this, namely, at Mount Sinai,or in Horeb, as it is in our text. Nor is the preceding covenantset aside by this new transaction. This does not come in the placeof the former, but in addition to it; for it is expressly declared tobe " beside the covenant which he made with them in Horeb." Afterdiscussing each of thes6 in order, a few objections will be answered.1. The descending obligation of religious covenants on posterity.This obligation is denied by many from whom better things mightbe expected. It is at least partially denied by some who once professedbetter things. In the following argument a number of importantprinciples are taken for granted, such as these : That a covenantmust respect things lawful, before it can bind either the originalparties or their descendants. That all covenants do not contemplateposterity, and of course When they are not included therecan be no descending obligation. That posterity are bound by thecovenant nofarther than the original covenanters, and so when theircircumstances change, a change sometimes comes of necessity intheir obligations. We prove the descending obligation of covenantsby the following arguments :1. The covenants made by God himself, embraced posterity. Thecovenant made with Noah, Gen. ix. is an example: v. 8. " AndGod spake unto Noah and to his sons with him, saying, and I, beholdI establish my covenant with you, arid with your seed afteryou," &c. Here God makes a covenant with his people and theireeed. Some may ask where is the obligation in the covenant, whatare the duties ? is it not all made up of promises ? To this kind ofcovenant we do not object. To this it is answered, that besides thegeneral understanding pervading all the transactions between theCreator and the creature, namely, universal obedience, there arethree distinct specifications. 1. That they should not eat fleshwiththe blood, v. 4. 2. That all should be accountable for the life ofman, v. 5. 3. That they would put the murderer to death. In suchquestions as the above, the true ground of opposition to covenantobligation in any form, presents itself. Men are Willing to haveGod bound to them, yes, and to their seed, but they demur at theidea of being themselves equally bound. If we are under obligationto deal on principles of equity with our fellow men, how muchmore with our God. Men may try to free themselves of obligationby shutting their eyes, but let them be honest enough to shut themon one part of the covenant as well as another. The God of truthwill not shut his eyes on the stipulations of his covenant. The bowin the cloud in the day of rain testifies that the covenant is of thesame obligation to us that it was to Noah, Shem, Ham and Japhet.Modern doctors may talk sophistry, till they persuade us that therenever was a bow in the clouds since the coming of Messiah, butneither their sophistry nor our credulity, nor our disregard of theLord's bonds, will prevent the appearance of the bow in the day of

Renovation of Covenants. 195rain. To obviate the argument from this transaction, men mustsnatch the bow of the Creator from the heavens; when this isdone something will be done to purpose, and we may make ourown days and nights, summers and winters, seed times and harvests,and swear into the fellowship of nations which despise God's covenant,set the shedder of blood free, and send the duellist to the;halls of legislation. Blessed be the Lord of all the earth, who hathset his bow in the cloud, as a faithful witness in Heaven againstungodly nations, and their unfaithful members ; he has put somethings beyond the presumption of man.The covenant with Abraham exemplifies the same principle.—Gen. xv. 18. " In that same day the Lord made a covenant withAbram, saying, unto thy seed have I given this land.'' CompareGen. xvii. 1-21.The covenant made with Israel at Sinai embraces posterity inthe same manner, Ex-xxiv, Of this Moses puts the Israelites inremembrance. Deut. v. 2, " The L°rd our G/od made a covenantwith us in Horeb. The Lord made not this covenant with ourfathers, but with us, even us who are all of us here aliye this day."In Num. xxvi. 64-6,5, we find there were hut three men alive whpwere of the original covenanters in Horeb, viz : Moses, Caleb andJoshua. YetMoses preaches to the people thatthecovenantwasmadewith them who were all alive that day. The text teaches the samedoctrine, for it mentions the covenant "made with them in Horeh."The transaction which occupies the whole of this 2§th chapter,fully embraces this doctrine ; it not oply looks back to the covenantsmade W'th Abraham, Isaac and Jacob, and the one at Horeb; butit looks forward to posterity, v. 14. " Neither with you only do Imake this covenant and this oath; but with him that standeth with usthis day before the Lord our God, and also with him that is not herewith us this day. v. 29, '.'those things which are reyealed belongunto us and to our children forever.'' Why is posterity so fullyrecognized if they be under no obligation frorn these transactions,distinct from all the other obligations which may lie on them ?—But; if posterity were pot so expressly mentioned, the descending obligationon them is nq Jess valid ; for we argue,2. From the identity of communities. The ppsterity of individualsare the same community with their ancestors. The text holdsthis forth very prominently. " Beside the covenant which he madewith them in Horeb. With whom ? " The children of Israel"—acommunity well known for centuries before and since. All the origrinal members were dead save three, and yet the covenant was madewith those who were alive at this time. The persons now covenantingare the same community who had covenanted forty year?before, for this transaction is a covenant " beside" the one madewith them in Horeb. The identity of this community is recognizedagain and again in scripture. Ps. Ixvi. 6. "He turned the sea intodry land : they went through the flood on foot: there did we rejoicein him." After a period of about four hundred years, thechildren of Israel say we rejoiced, and rejoiced " there"—yes, theyconsider themselves the same community that marched through the

196 The -Descending Obligation, andflood on foot. Hosea xii. 4. "He found him in Bethel, and therehe spake with us." After the lapse of nearly one thousand years,the children of Israel identify themselves with Jacob at Bethel.—" There he spake with us." Hag. ii. 5. " The word that I covenantedwith you when ye came out ofthe land of Egypt." From thecoming out of Egypt to the time of this prophet was 971 years, saythe chronologists : yet the children of Israel are the same community.The Lord by his prophet says to them, Ye came out of theland of Egypt, and 1 covenanted with you. The chapter fromwhich our text is taken, presents the community as a body, enteringinto covenant, v. 10. "Ye stand this day all of you before the Lordyour God, &c. v. 12. That thou shouldest enter into covenant withthe Lord thy God." In the same manner we have communitiescovenanting under the New Testament dispensation. 2 Cor. viii. 1-5. The churches of Macedonia. Not the saints, nor brethren, norbelievers, nor any appellation which applies to individuals merely,but the collective bodies—" the churches."3. The \ioxd punishes posterity for the breach of covenant. Mosespredicts, v. 20, &c. the consequences of forsaking the covenantof God, and that this should be known to men in after ages, whenthe Lord had dealt with them in anger, v. 25. " Men shall say, Becausethey have forsaken the covenant ofthe Lord God of their fathers,which he made with them when he brought them forth out ofthe land of Egypt." So jealous is the Lord about this matter ofcovenant obligation, that when it is made between man and man hewill punish the breach of it on posterity. This is illustrated in thewell known case ofthe Gibeonites, 2 Sam. xxi. with Josh. ix. chap.In this transaction we find God punishing the violation of plightedfaith, after the original contractors had been hundreds of years inthe dust, yes, and Saul, the violator of the covenant, was dead also:Yet seven of his sons must expiate the offence. If a man's covenant,when it is confirmed with an oath, may not be annulled withimpunity, how much sorer punishment may they expect who violatethe Lord's covenant ? In 2 Kings we find him exacting thepenalty, chap. xvii. 15-18. And in Jer. xi. his wrath is representedas being so fiercethat the prophet may not even pray for the peoTpie. v. 10. " The house of Israel and the house of Judah have brokenthe covenant which I made with their fathers. Therefore, thussaith the Lord, behold I will bring evil upon them which they shallnot be aWe to escape, &c. v. 14. Therefore pray not thou for thispeople," &c. How feelingly does Malachi expostulate with thepeople of his day, and set before them the evils which the Lord willbring on them, for profaning the covenant of their fathers. SeeMai. ii. chap.4. The whole structure of society recognizes the descending obligationof covenants. The purchase and sale of a farm—nationaldebts—the federal constitution—companies of various kinds, allrecognize and exemplify this principle. Why deny the obligationof federal transactions with God, and admit it among men ? Infantbaptism, and the engagements either expressed or implied in thereception of that ordinance, plainly prove that the same principlepervades all covenants, whether made in civil or sacred things.

Renovation of Covenants. 1975. The enjoyment of covenant privileges, argues covenant obligation.The privileges enjoyed by posterity are set forth in suchscriptures as the following: Lev. xxvi. 40-45. " But I will for theirsakes remember the covenant of their ancestors—that I miodit betheir God." See the whole of this passage. Deut. iv. 9. "teachthem thy sons and thy sons, sons; specially the day that thou stoodestbefore the Lord in Horeb." v. 31. " For the Lord thy God is amerciful God, he will not forsake thee, neither destroy thee, norforget the covenant of thy fathers." See the passage from the 4thto the 40th verse, and chap. xxix. 29. Micah vii. 20. " Thou wiltperform the truth to Jacob, and the mercy to Abraham which thouhast sworn to our fathers from the days of old." That these privilegesinfer obligation is plain from Mai. iv. 4. " Remember ye thelaw of Moses my servant which I commanded unto him in Horebfor all Israel, with the statutes and judgments. Behold I will sendyou Elijah the prophet," &c.These promises have been fulfilled in part, and the privileges enjoyedby many. In the frequent deliverances wrought for Israel—in the coming of Christ, Luke i. 72. " To perform the mercy promisedto our fathers, and to remember his holy covenant, the oathwhich he sware unto our father Abraham." In the pouring out ofthe Spirit. Acts iii. 25. " Ye are the children of the prophets.and ofthe covenant which God made with our fathers—Unto you first, Godhaving raised up his son Jesus, sent him to bless you in turningaway every one of you from his iniquities." These privileges areto be still farther extended, according to the apostle. Rom.xi.26." And so all Israel shall be saved : as it is written, there shallcome out of Sion the Deliverer, and shall turn away ungodlinessfrom Jacob: for this is my covenant unto them when I shall takeaway their sins—as touching the election, they are beloved for thefathers' sake." 2 Cor. iii. 16. "the vail shall be taken away." Willnot Israel according to the flesh, be bound to all moral duties byvirtue of the engagements of their fathers, when their privilegesare enlarged by embracing the Redeemer ? But believers now,even from among the Gentiles, occupy the same place. Gal. iii. 29." And if ye be Christ's, then are ye Abraham's seed, and heirs accordingto the promise."In Gal. iii. 17, the apostle anticipates an objection, namely thatan after arrangement will abrogate the former. And he assures usthat the Sinai covenant, which was four hundred and thirty yearslater than the covenant made with Abraham, cannot disannul it so asto deprive us ofthe privileges of the former covenant. Privilegeand duty always go hand in hand. Whether the duty go beforethe privilege, or the privilege before the duty, they are inseparable.Presbyterians of every grade are enjoying the benefits of theseancient covenants of Israel, and high privileges inheritedfrom theirreforming ancestors, and handed down in the way of covenant, especiallyin the National Covenant and Solemn League. Yet bowfew regard the obligation of these engagements. Almost in thevery strain of the scoffer, men can ask, who gave Scotland and herfeudal lords the right of binding us ? How fearful the responsibili-

198 An Enquiry into the alleged Erastianismty of such, while they remain, and ever must remain accountableto the God of Israel. Jer. xi. 3. "Cursed be that man thatobeys not the words of this covenant which I commanded your fathers,"&c. Enough has been said to satisfy all who desire to understandthe truth of this matter. *AN ENQUIRY INTO THE ALLEGED ERASTIANISM OF THE CON-FESSSION OF FAITH.The parts of the Confession on which the charge of Erastianismis based are the following :Chap. XX. Sec. 4. " And for their publishing of such opinions,or maintaining such practices as are contrary to the light of nature,or to the known principles of Christianity,whether concerning faith,worship or conversation, or to the power of godliness, or such erroneousopinionsor practices aseitherin their own nature,orin the mannerof publishing or maintaining them, are destructive to the externalpeace and order which Christ hath established in the Church ;they may be called to account and proceeded against by the censuresof the church, and by the civil magistrate."Chap. XXIII. Sec. 3. " He (the civil magistrate) hath authorityand it is his duty to take order, that unity and peace be preservedin the church, that the truth of God be kept pure and entire, thatall blasphemies and heresies be suppressed, all corruptions and ahusesin worship or discipline prevented or reformed, and all the ordinancesof God duly settled, administered and observed. For thebetter effecting whereof he hath power to call synods, to be. presentat them and to provide; that-whatsoever is transacted in tbem beaccording tp the mind of God."Chap. XXXI. Sec. 2. "Magistrates may lawfully call a synod ofministers, and other fitpersons lo consult and advise with aboutmatters of religion."In prosecuting our inquiry, the firstpoint to be settled is, who ismeant in these extracts by the civil magistrate. And when it is repliedthat the executive power of the nation is meant, we conceivethat the whole truth on this subject is not stated. Perhaps this limitedview, entertained by those who imagine that they find Erastianismin the Confession, is the principal cause of their mistake.—For if the fact of possessing civil power, irrespective of its scripturalcharacter, invests the magistrate with the authority above assignedto him,the church at the present time would have every thingto fear from a practical exemplification ofthe principles under consideration.We assert, however, and shall endeavor to demonstrate,that by the civil magistrate is meant the executive power of the nation,enlightened, directed and influenced by the word of God. Inthe commencement ofthe section containing the first extract, above,* The remaining pert of this Discourse—the Renovation of Covenants—willgiven in our next No.

Of the Confession of Faith. 199lioth civil and ecclesiastical rule are meant by " the powers thatGod hath ordained." This is evident not only from the fact thatthe word is used in the plural number, " powers ;" but also becausethese powers are placed in parallelism with the liberty which Christhath purchased, which is both civil and ecclesiastical. Indeed thisis plainly stated in the end of the sentence from which we have quoted,where the " lawful power" is said to be of either kind. Civiland ecclesiastical rule both being called " the powers which Godhath ordained," must both partake of the characteristics which thisexpression defines. Let us then firstconsider what is meant by ecclesiasticalpower being ordained of God. And surely no argumentis needed to prove that it cannot mean that the regimen in religiousmatters that is exercised among Pagans, Turks or Papists,is of divine appointment. And as little is it necessary to prove, to 'those who believe that Presbyterian church government is exclusivelyof divine right, that it includes not Episcopacy or Independency.The ecclesiastical power that God hath ordained, then, means that«hiirch government which he has revealed in the scriptures, and itIs to be found in actual existence only where the church is constitutedand organized according to the infallible rule.We are now prepared to apply this reasoning to the point in hand.From what has been advanced we see no way to evade the conclusion,that by the civil power which God hath ordained, is meant civilgovernment as he has revealed it in his word, and that' it existsonly where the government ofthe nation is constituted and administeredaccording to the scriptures. It does not at all affect the argumentthat the precise form of church government is revealed inihe scripture, and that Christ as Mediator is the Author of it; whilethe form of civil government is left to the choice of the peoplândit flows from God as Creator; for we contend only that what thescriptures exhibit as belonging to these powers respectively, mustenter into their constitution as the ordinance of God.The phrase " the powers that God hath ordained," is evidentlytaken from Rom. xiii. 1. " There is no power but of God; the powersthat be are ordained of God." A literal rendering ofthe original

200 An Enquiry into the Alleged Erastianisma power that God has ordained in the Confession's acceptation ofthat language.A consideration ofthe doctrine ofthe Confession respecting "thecivil magistrate," Chap. XXXIII. Sec. 1. will conduct us to thesame conclusion. " God the supreme Lord and King of all theworld hath ordained civil magistrates to be under him over the people,for his own glory and the public good." Let it be remarkedhere that what is said is not, that God has ordained civil government,but " civil magistrates." The meaning is, he does actuallyinvest men with civil power. The end for which he does this is" his own glory and the public good." By the conduciveness ofany civil government to this two-fold end, its claims to be the ordinanceof God may be fairly tested. And from the proposition quotedabove, it will necessarily follow that a government that doesnot promote the glory of God and advance the public good, is notthe power which God has ordained; and rulers who do not keepthis two-fold object in view, are not civil magistrates of his appointment.Than this, there is, perhaps, nothing clearer; and it mattersnot to the point before us, whether the truth of the proposition beadmitted or denied. We are not now defending this part of ourConfession, but explaining it. The Westminster Assembly thatcompiled, and the Church of Scotland that adopted the Confession,declare by fair implication and inference, that civil rulers who donot in their official capacity promote the glory of God and the publicgood, are not the civil magistrates whom "the supreme Lordand King of all the world hath ordained." The only way in whichescape from this conclusion can be attempted, is by alleging thatthough God designs this end in appointing civil rulers, yet they mayfail to accomplish it. The objector is welcome to all the benefit ofhis impious insinuation. Meanwhile, let him remember the declarationof him whom he indirectly charges with inability to fulfill hispurposes. " My counsel shall stand, and I will do all my pleasure."And what is said in the remaining part of the same section isequally conclusive on this subject. " To this end (for his own gloryand the public good) he hath armed them with the power of thesword, for the defence and encouragement of them that are good, andfor the punishment of evil doers." The power ofthe sword is authorityreceived from God to enforce his law. This authority isgiven " for the encouragement of the good, and the punishment ofevildoers." Can any one believe that when it is exercised fortheveryopposite end, it is still authority given by God? Given and continued,when in place of answering the end for which it was bestowed,it is employed to the utmost ability of the possessor to defeatthat end ! A sentiment more monstrous than this does not oftenpresent itself to shock the mind. And yet this is, in its naked deformity,the doctrine of those who maintain that the mere existenceof a government makes it the ordinance of God—a doctrine theantipodes of that taught in the Confession of Faith.Two questions important in themselves and of use in our presentenquiry, here demand our consideration. Had the Assembly theparliament in their view when they treated of the civil magistrate %

Of the Confession of Faith. 201and if so, did that parliament possess those qualifications which wehave seen the Confession makes essential to " the power that Godhath ordained" ? To the firstinquiry the history of those times warrantsus to give an answer in the affirmative; and as to the second,it is not so important to determine what was the parliament's truecharacter, as to ascertain what were the views ofthe assembly respectingit. And if it appears that they considered the parliament,holding and exercising as it did at that lime the supreme power ofthe nation, to be the ordinance of God bearing the sword " for theencouragement of the good, and the punishmentof evil doers," objectionsto the construction which we have given of the assembly'sviews respecting the civil magistrate, taken from the parliament'ssubsequent course and conduct, can have no weight. Whateverwas the matter of fact, they believed that the civil reformation wasa genuine reformation, based on, and exemplifying, the great principlesof civil rule, as laid down in divine revelation.Confirmation of the point under consideration is amply furnishedby the writings of the Reformers themselves. Take for instance" Lex Rex," a book written by the eminently learned and piousRutherford, the whole design of which, as its title indicates, was toprove that the divine law is the alone rule of a nation. It is notsupposable that this consistent Reformer would in a book presentsentiments antagonistical to those exhibited by the body thatcompiled, and by that which adopted the Confession, in both ofwhich he occupied a conspicuous place. The book itself Was writtenduring the sessions of the Westminster assembly, intended withoutdoubt, to illustrate and enforce the principles exhibited by thatlearned body on the subject ofthe civil magistrate.The conclusion to which we are brought by all this reasoning is,that the civil magistrate whose power respecting religious matters ispresented in the above extracts from the Confession, is found onlyin a nation constituted and organized according to the will of God.And as in the cases for which the provision is made, the church issupposed to exist in the nation, and wherever the church is, therewill be the holy scriptures, so the will of God, which is to be therule of that nation's duty, is found in his word, and not in the lawor light of nature. We sum up the whole matter by saying thatthe nation whose duty to the church is presented in the Confessionis one that along with the church enjoys and improves the light ofrevelation, and the executive of which is directed in all his acts bythat unerring rule.We are aware that objections taken from the Confession itself,are brought against the view which we have given. These, candorrequires us to notice. In chap, xxiii. sec. 4, it is declared that "infidelityor difference in religion, doth not make void the magistrate'sjust and legal authority, nor free the people from their due obedienceto him ;" and in chap. xxxi. sec, 2, it is supposed that magistratesmay be " open enemies to the church." That these portions ofthe Confession owe their very existence to the peculiar circumstancesofthe times in which the Assembly Sat, is a statement that willnot be controverted. The church of Scotland had already acted on

202 An Enquiry into the Alleged Erastianism, fyc.the principle of her independence ofthe civil power, by holding thememorable assembly of 1638 in opposition to the will of the king.In England the parliament, by declaring its sittings permanent, hadproclaimed its independence of royal authority. The affairs ofthenation were exceedingly unsettled, and the better part of both theEnglish and Scottish nations were desirous of seeing Charles againon the throne, bound by those salutary restrictions which were laidon by the parliament. This seemed to be the wish of the parliamentitself, and for this end they were engaged in a lengthened treatywith the king. That a blind regard for royal blood and hereditarysuccession operated in all this, cannot be denied. Charles wasknown to be favorable to popery. It seems, however, that it wasthought that the laws passed by the parliament, together with the obligationofthe Solemn League and Covenant, into which the nationhad already entered, would secure, even with Charles on the throne,the prosperity, both civil and religious, ofthe nation. " The just andlawful authority" of the Confession, was a right conferred by theelection of the people, to administer a reformed and scripturalconstitution of government. And if the nation in their error wouldchoose, to administer that constitution, a bigoted papist, they werenot freed from obedience to his just and lawful authority, so longas he administered it according to its true spirit and intent. This theydid afterwards in the restoration of Charles II., by whom they weretaught, in their painful experience, their fatal error. And this sameCharles II. furnishes an exact exemplification of what is meant bya civil magistrate being an " open enemy to the church."The doctrine taught in these parts ofthe Confession is not that itis right to invest with civil power an infidel, a papist, or an open enemyofthe church. They do teach, however, that it was essentialto a civil magistrate to possess " just and lawful authority." Hemust be chosen by the people acting under a scriptural constitution.Should they by mistake choose an infidel, one of a different religionfrom that professed by the body ofthe nation, and established by law,or an " open enemy to the church," his authority is valid, and dueobedience must be rendered to him so long as he is faithful to histrust.That a case will ever again occur in which there will be a practicalexemplification of this principle is not at all likely. Howeverlittle men have learned from the history of those times, one discoverythey have made—that royal blood is no better than other blood.And the brilliance of this discovery appears to have eclipsed, in ourday, all that was excellent and noble, in the doings ofthe Reformers.We do expect, and we are sure, that in the effulgence of this luminary,when a christian people, having a scriptural constitution, areabout to choose a man to administer it, they will not choose an inndel,or one of a different religion from themselves, or an " open enemyto the church." And by the way, this consideration furnishesa strong argument, a posteriori, that either we are not a christiannation, or have not a scriptural constitution, when such charactersas the present candidates for the Presidency are pushed forward toadminister the affairs of the nation. The star in whose light men

Creeds and Confessions. 203are disposed to rejoice, cannot surely be ofthe first magnitude, or itwould have made such a revelation ofthe dark shades of their characteras would have awarded to them not the suffrages, but the execrationof a christian community. Such men have neither part norlot in the provision of our Confession, that " infidelity or differencein religion does not make void the magistrate's just and lawful authority."They merit much better the description of "civil magistratesbeing open enemies to the church." PRESBYTER.(Continued from p. 183.)CREEDS AND CONFESSIONS."Hold fast the form of sound words."In our last essay on the subject of creeds and confessions thescriptures were appealed to in support of their claims: and theutility and necessity of terms of communion, were demonstrated byadducing scriptures in which their use is enjoined—which requireunanimity in principle and uniformity in practice—and which enjoinupon the church separation from corrupt associations, and theexcision of heretical members. The object of the following remarksis to vindicate their use by proving this proposition—Creeds arerequisite to maintain the church as a visible organization distinct from,the world.Every association among men requires some specific articles ofagreement or principles of combination on which they associate.Every individual member is expected to give his assent to thesearticles of confederation, as a pledge of his fidelityto the wholecommunity : and to express his willingness to observe the laws andregulations, which all have unitedly established. Without suchbonds-of mutual confidence society could not exist. They resultfrom a law of our nature, and are therefore universal. If then thechurch visible is a corporation distinct from every other, she alsomust have some bond of agreement upon which her members associate—somethingrequired of all applicants prerequisite to membership.By universal consent there is a line of demarkation betweenthe church and the world—there must evidently be some tessera offitness for the communion of the saints. None may demand unconditionaladmittance, the enemies of creeds and confessions themselvesbeing judges. For they require from all desiring to jointheir ranks, a belief in the scriptures. This is a part of their creed.Let us pause and mark their folly ! Two fundamental articles ofthe creed of those who oppose all creeds are—a general assent tothe bible—and the rejection of all forms of sound words! Alas!what a compound of folly, ignorance, inconsistency and enmityagainst divinely appointed institutions is man ! He would be wisethough he be born like the wild ass's colt. Surely when men opposecreeds and confessions they know not what they do.

2Q&Creeds and Confessions.All agree that every individual, irrespective of his character andopinions, is not entitled to church membership. A professed beliefin the scriptures is at least necessary. Does this mean that theymust embrace the truths and the Saviour therein revealed? If so,the point is conceded: it is all we ask: for the sole province ofcreeds and the only purpose for which they have ever been legitimatelyemployed by the church is to ascertain that fact.Again, in illustration of our proposition which these observations.sufficiently establish, we enquire, can the church preserve her characterfor common honesty without an open profession of her faith 1Can she maintain her orthodoxy, without providing against the admissionof the heterodox 1 Can she keep her purity, without excludingfrom her bosom the immoral and profane? Can she enjoyharmony except her members see eye to eye ? To all these queriesa negative answer must be returned. Now we argue that creedsand confessions are right, because by them, and only by them, canall these desirable ends be attained. This will be abundantly evidentby a brief consideration of each particular.1. They exhibit the church in her true character to the world.—Acting on the command of her redeeming Head, "Letyour lightso shine before men, that they may see your good works and glorifyyour Father which is in heaven," the church openly presents tothe world her views of the system of grace revealed in the Bible,and spreads before all her order and discipline. That she is imperativelycalled to the performance of this duty will be perceived ifwe for a moment reflect, that the eyes of a wicked world are uponher, eagerly watching an opportunity to reproach and to injure herreputation. If then men denying all the main points in the christiansystem were still retained in the society of the faithful, wouldnot the unrestrained excesses of those who depart from the truth,be charged against the whole community ? It was in reference tofalse teachers of this description that the apostle Peter said, "Andmany shall follow their pernicious ways: by reason of whom theway of truth shall be evil spoken of." 2 Pet. ii. 2. Now in whatmanner shall the church free herself from the odium of fostering inher bosom men so recreant to the truth as to "deny the Lord thatbought them ?" No other method can be conceived than by declaringto the world that with such she has no connexion.When, therefore, infidels urge against the cause of Christianity,all the impositions, false doctrines and abominable idolatries thathave been maintained and practised under the christian name—ifthe character of the church be worth vindication—if it be duty tofree her from the obloquy and calumnies of her enemies—if it beright to defend her when thus violently assailed—she owes it to herself—sheowes it to the cause of injured truth—she owes it to theworld to make an open, ingenuous display of the truth most firmlybelieved by her members. She will in this manner shew herself tobe a " city set on a hill that cannot be hid."2. Creeds preserve the orthodoxy of the church. The dividedjstate of the Church peremptorily demands that the department ofZion holding the truth should boldly testify against every species of

Creeds and Confessions. 205error. The witnesses of Christ were early apprized of the progressthat false doctrines were destined to make in the last days;and of the necessity of girding on their armor to resist. Thus readsthe premonitory instructions of Paul to his son in the faith, " Nowthe Spirit speaketh expressly that in the latter times some shall departfrom the faith." 1 Tim. iv. 1. and again to the Corinthians," For there must be also heresies among you, that they which areapproved may be made manifest among you." 1 Cor. xi. 19. It ishumbling to know, that the present state ofthe church correspondsto this description. Widely opposite views, and great diversity inpractice characterize the christian world. To counteract, therefore,the insidious attempts of Satan and his ministers to subvert the faithof God's people, recourse must be had to creeds and confessions.—It is to no purpose to require an assent to the scriptures; for all erroristsplead their high authority to justify their doctrines and practices.They must communicate their views of salvation in wordsdifferent from the scriptures. The church should know what theythink to be the meaning of the sacred oracles. The office of creedsis to obtain this information. Does then an applicant for admissioninto the church state that the bible is his creed 1 Who can blamethe church for enquiring whose,or what bible he means ? Whetheris it the Arian bible, the Socinian bible, or the old orthodox bible.—Does not any one perceive that the Arian and Socinian, who do notso much as believe in the Savior revealed in the word, unless theybe subjected to a test of orthodoxy, must be admitted into the churchwith their detestable heresies, their pretended belief in the scripturesnotwithstanding ? A thought, however, at which the piousmind instinctively recoils.3. Creeds promote pure ecclesiastical communion. " Give notthat which is holy unto dogs," is a command which cannot be obeyedso long as the grossest heretics are admissible to church communion.If soundness in the faith, and correct deportment be indispensableto the enjoyment of church fellowship, shall this end beattained without guarding by a creed against the prostitution of sacredoffices and holy sacraments, by inducting into the former notoriousheretics and admitting to the latter unprincipled and immoralmen. Surely it is a dictate of wisdom to employ every availablemeans to keep back from sacred ordinances, those whose " words«at as a canker." They are mortified members which should beamputated to secure the well being and spiritual vitality of themystical body of Christ. But how the acts of discipline necessaryto the accomplishment of these objects, will be brought to bear onthe offender without the use of the symbols in question, never hasbeen, indeed cannot be shewn. Condemn, therefore, creeds and youopen the flood-gates of vice and immorality—dangerous sentiments,congenial to corrupt human nature, will immediately deluge thechurch. Remove the old landmarks which she has set up, and youintroduce confusion and every evil work. On the contrary, establishthem, not nominally, but really as a test of orthodoxy and shebecomes as to her external character all fair and comely, "a spiritualhouse, an holy priesthood to offer up spiritual sacrifices acceptableSo God by Jesus Christ." 1 Pet. ii. 5.

206 The Philadelphia Riots.4. Confessions form a strong bond of union among brethren. Ps.cxxxiii. 1. " Behold how good and how pleasant it is for brethren todwell together in unity." Nothing is more conducive to this holystate of feeling than explicit terms of fellowship in the maintenanceof which all cordially unite. Their views of the doctrines of graceharmonize. Jealousy and distrust yield to mutual confidence.—They are enabled to see eye to eye. They are Israelites indeed inwhom is no guile. All co-workers in the Lord's husbandry. Thework of the Lord prospers in their hands ; and speaking the truthin love they grow up into him in all things which is the head evenChrist; from whom " the whole body fitlyjoined together and compactedby that which every joint supplieth; according to the effectualworking in the measure of every part,, maketh increase of thebody unto the edifying of itself in love." Eph. iv. 15-16. The conductof brethren who are in this way closely united in ecclesiasticalbonds will not fail to attract the attention of the world—men willtake knowledge of them that they have been with Jesus, and it willbe said of them as it was of the Gallileans, " Behold how they loveone another."Since, therefore, creeds are not only absolutely neeessary to theexistence of the church as a distinct society, but also so eminentlyconducive to the promotion of her best interests, peace, prosperityand felicity : Does not even nature itself teach, that it would be ashame to permit ruthless innovation to deprive her of those longestablished bulwarks which the Holy Spirit is pleased to denominatea "good security."THE PHILADELPHIA RIOTS.In our last number but one we made some observations on theseriots as an exemplification of the intolerance of popery. We proposein the present number to direct the attention of our readers toother important facts which they also exemplify.They illustrate the increase of anarchy. In this state of thingslaw and constituted authorities are dispensed with, and the capriceand passions of an ungoverned mob substituted in their place. Duringthe past ten or twelve years, the southern and middle stateshave, in various places, witnessed frequent, and oft-repeatedscenes of the most lawless out-pourings of human fury. In no placehave they more frequently occurred than in Philadelphia. There,the colored population have been repeatedly and murderously assailed: their property being destroyed and their persons mal-treated.The Pennsylvania Hall has been burnt down ; while otherscenes less aggravated, have been of very frequent occurrence.—The public authorities have been either unable or unwilling to preventthese lawless doings. The late riots are a further illustrationof the same state of public feeling. A state of things in which individualrights are sacrificed to the spirit of violence, and the ad-

The Philadelphia Riots. 207ministration of justice is wrenched from the hands ofthe magistrateand exercised to the terror of the peaceably disposed, by aself-constituted mobocracy—a power that recognizes no rights, hasno compassions, feels no sympathies, and regards no law, but itsown will—a power at variance with all righteousauthority, as wellhuman as divine—a power which must necessarily become destructiveto civil society, if not put down by the strong arm of lawfulauthority!Not only are the recent riots chargeable upon the popish populationof Philadelphia, but they have had a large share in all the riotsthat have disgraced this city during the past ten years. It wa9a mob, chiefly made up of papists, who, four or five years ago, attackeda peaceable procession of colored persons, assembled forthe purpose of celebrating the anniversary of West India Emancipation.Many of the colored people were cruelly abused, and muchproperty destroyed by the minions of Rome. Thousands of citizenslooked on the scene of destruction with marked indifference,or a heartfelt satisfaction I And now, when it suits the purposes ofpopery, the mob is turned upon the native white population, as itwas formerly on the native colored population. It is not our designto dwell on these riots as evidences of the brutal and violent characterof popery: indeed papists seldom scruple as to the means ofobtaining the ends they have in view. If cunning and artifice canaccomplish these, it is well! if not, law and authority are readilyopposed, if they possess sufficient power to do so with safety tothemselves. But this part of their character is too well known torequire much illustration in this connection. Most of the riots onthe public works throughout the United States as well as in Canada,are occasioned by papists : we might say with truth, indeed, thatnine-tenths of all the riots in the United States may be traced tothis source. Papists are generally ignorant, and therefore violentand lawless, unless to their ghostly superiors, whose will is to themlaw. What share Jesuits and priests may have had in urging ontheir ignorant and besotted followers to particular cases of violence,it is difficult to ascertain; this is to be gathered rather from circumstancesthan direct evidence. The gross ignorance of the popishpopulation, gives it the susceptibility of being easily acted upon bydesigning leaders. And when we take into consideration the factthat they have been taught to believe from childhood that the endsanctifies the means, their readiness to pursue any violent coursepointed out by their leaders, must be obvious, when that coursepromises in any way to further the views of popery.Nine-tenths of the riotsin the United States, we have said, maybe attributed to papists, while the remaining tithe is caused bywicked and profligate persons, of whom it may be emphaticallysaid, " Destruction and misery are in their ways : and the way ofpeace have they not known : there is no fear of God before theireyes." In a land of free institutions, where a people are not goadedto resist or violate the law by oppression, the spirit of anarchycan only be traced to ignorance and the absence of moral principle.If a community, or a large portion of it, are sunk in ignorance; or

30SThe Philadelphia Riots.are destitute of strong moral principle, the more liberal the civilinstitutions of a country are, the greater is the danger of their beingdespised and trampled upon by disorderly persons. Because, inthe circumstances supposed, there is not always at command a sufficientpower to enforce the supremacy of the law: and such personshave no idea of power other than that which is compulsory.It is only the prevalence of religious knowledge and moralprinciple among a people, that can qualify them for self-government; or in other words, for the enjoyment of liberal civil institutions.But such knowledge and such principle cannot prevail apartfrom the prevalence of christian education.These remarks are sustained by undeniable facts. Christiantruth is not familiar to the great body of papists; of this they arealmost as ignorant as heathens. And hence the lamentable destitutionof moral principle exemplified by the disorderly conduct ofthe popish population. The same remark is applicable to other riotouslydisposed persons; they are generally ignorant and thereforevicious. Intelligent they may sometimes be as far as mere secularknowledge is concerned, but ignorant they are of those truths andprinciples which alone can make men virtuous citizens as well asexemplary christians. " There is no fear of God before their eyes."And where God is not feared, human law however equitable cannotlong be respected. The truth of this is fully borne out by almostdaily occurring facts; the turbulent are the vicious, and vicious becausethey are ignorant. Has, on the other hand, the public peaceever been disturbed, or lawful authority resisted by a mob consistingof religiously educated and pious men ? The very associationof such terms is incongruous,—a mob of pious men ! No. Thesupposition is fraught with absurdity. Piety teaches men to " fearGod and honor the king." It makes them quiet and peaceful membersof society. Pious men are not the persons wboform rnobs andriotous asssemblages. This incontrovertible fact shews by thestrong light of contrast the cause of anarchy; and in shewing thecause points to the cure: namely, the extension of christian truthand principle throughout the community. And an important meansof diffusing these is the daily reading of the bible as a part of commonschool education. This is one of the best means of obtainingthe good order of society.The late riots in Philadelphia fully illustrate the view we havegiven of the cause of rioting; that it originates either in ignoranceor vice, and generally under the combined influence of both.Begun, as these riots were, by papists, there were others equallydisposed with them to have resort to mob violence. And who werethey that retaliated upon the popish rioters by counter rioting 1—Were they the acknowledgedly christian partof the community ? No.They were persons in many instances equally ignorant and equally degradedwith papists themselves—persons who acted notso much fromthe desire of avenging wrong, as from the sheer impulse of theirOwn degraded minds, and from their strong propensity to disorder.For, had occasion offered, they would have as readily burned protestantchurches as Romish mass-houses.

The Philadelphia Riot*. 209• The spirit of anarchy, though exemplified by the Philadelphia;riots, is not by any means confined to that city. It exists in evei'ypart of the Union; ancl^'Jie a smouldering fire may at any tifnabe blown into a flame ^h&be simplest popular movement. It is thiswhich makes such a stoce of things truly alarming. It is not local;it pervades society. We have stated that the out-bursts of popularfury, whether by acts of rioting or Lynch-law, are attributable toignorance, and want of moral principle. Yet there is another elementthat must betaken into the calculation ifwe Would form ajustestimate of the existing state of things—if we would look beneaththe surface of facts to the principle which has given' even to disorder,a form; This is to be found in a political opinion Which has*been sanctioned by very influential examples—has tended very powerfullyto cherish the spirit of anarchy—is the medium through'which the depraved masses are acted upon—the spark that kindles'the combustible materials of human ignorance and passiori. Civilgovernment, according to the opinion referred to, is not the ordinanceof God; but a mere human expediency, the creature ofman ! He has made it, and he may unmake it at pleasure ! Andhence the erroneous opinion, that the will of a majority is the supremelaw. This is the very essence of anarchy ; and if thoroughlycarried out into practice must necessarily abrogate all government.The suffrages ofthe people is the medium by which civil authorityis conveyed to any individual, and by Virtue of which he has the rightof exercising government over them. But the will of even a majoritymay not set aside the power of governing, lawfully conferred'on the magistrate. God has given to the people the right of choosingtheir own rulers ; but he has not given them the right to exercisegovernment. Such an idea is repugnant, and if acted upon,destructive, not to one, but to every kind of government. Lynchingand rioting are the enemies not only of kings and nobles, or ofa presumed hereditary right to govern; but they are the enemiesof every kind of government. They are the enemies of civil society.The supremacy of the constitution and laws of a country,is essential to the maintenance of order; and it is the duty aswell as the prerogative ofthe governing power to carry these intoeffect.The people have made the constitution and laws by representativeswhich they have chosenfor these express purposes. Theyhave given them into the hands of officers whom they have alsochosen. And these officers are bound to maintain them inviolate.Every act of lynching or rioting is a breach of the civil compact—an outrage upon the majesty of the laws.This is readily admitted in individual cases. The person who'breaks the peace by disturbing public quiet; or who exercises the'prerogative of redressing his own wrongs whether real or supposed,is treated as an offender against the laws. The justice of thisno one disputes. But it is not less an offence against the law—notless a violation of the civil compact, if ten or ten thousand shouldact together in disturbing the public peace, or become the avengersof their own or other's wrongs, real or supposed. Yet, there isA

210 The Philadelphia Riots.widely diffused throughout the community the opinion that a majorityof the people in a given neighborhood, (for this is all that ismeant by a majority) may, when they deem it expedient, dispensewith the law—and assume to themselves the functions of government; and the opinion is embodied in a vast number of overt actsduring the last ten years. For what are the lynchings and riotswhich have been so frequent, but the practical working of an existingstate of mind, of a prevalent public feeling. Both this stateof mind, and the practice resulting from it have been encouragedand strengthened by public authorities; partly by suffering suchovert acts to pass with impunity, and partly by direct approval.—Most of the murders and terrible cruelties committed in the southernand south-western states by the lawless process of lynching,have met with no punishment. In many cases the perpetratorshave not been brought to the form of a trial, though their crimeswere committed in open day, and the chief actors in thesebloody transactions were well known. Thus the false theory ofopinion, embodied in flagrantacts of injustice and violence, has beencountenanced by the slumbering of public justice. For officers ofjustice thus to stand quietly by while the law is trampled upon, is agross dereliction of duty; but it is incomparably worse to encouragethe infraction of law, by their approval or example. Even amajority of the people have no right to dispense with the law, ortake its administration into their own hands ; and as little right hasthe civil magistrate to violate the law, or dispense with its administration.As a public servant he is bound to administer justice, buthe has no right to wink at crime, or perpetrate injustice. Even thehighest officers in the several departments of government, are asmuch bound by the law as its humblest subject. They may havethe physical power, but they have no moral authority to dispensewith or violate the law; and if they do, their power in such acase does not differ from the power of a mob of rioters, or a committeeof lynchers.As an illustration of the encouragement given to anarchy, by the>approval or example of distinguished public officers, we refer to thefollowing. When the post master in the city of New York refusedto transmit certain newspapers by the mail, he was afterwards countenancedin what he had done by the opinions of the Post MasterGeneral, and of the President (Jackson) of the United States. Thelatter though not officially called to give an opinion, wrote a letter inwhich he admitted that what had been done was not authorized bylaw,yet avowed that under similar circumstances he would havedone the same thing. Thus a subordinate officer violates the law,and wantonly tramples upon the acknowledged rights of thousands:and he is encouraged in this by the opinions ofthe highest authoritiesin the United States!Again, the 23d rule ofthe House of Representatives in Congress,which provides that " all petitions, memorials and papers" of a specifiedclass " be laid upon the table without being debated, printed;read or referred, and that no further action whatever shall be hadthereon," is clearly a violation of both a constitutional and natural

The Philadelphia Riots. - 211right.—A right which not even the legislature, though the law-makingbranch ofthe government, may lawfully infringe. It does notbelong to Congress, and far less to either of its branches, to enactsuch a rule. The will of a majority in Congress, when that will transcendsthe clearly defined limits ofthe constitution, has no more authorityto sustain it, than the will of the most riotous meeting.—Respecting this act a most distinguished statesman, John QuincyAdams, said—" I consider the resolution a violation ofthe constitutionof the United States—of the right of my constituents and thepeople of the United States to petition—and of my rightto freedomof speech as a member of this House." Further, we give anotherinstance, in illustration of our views, taken from the judiciary. Aman named Mcintosh, a prisoner in the jail of St. Louis on a chargeof murder said to have been committed by him on the person of acivil officer, was taken from the prison by a mob, chained to a tree,and roasted to death! Judge Lawless in directing the attention ofthe Grand Jury to the fact, made the following statement: " I havereflected much on this matter, and after wei^fcing all the considerationsthat bear upon it, I feel it my duty to state my opinion to be,that whether the Grand Jury shall act at all, depends upon the solutionof this preliminary question, whether the destruction of Mcintoshwas the act of the few or the act of the many." And becausea majority of the citizens of St. Louis were in favor of murderinga man, it was therefore right! It is scarcely necessary to add thatthe Grand Jury agreed with his honor, Judge Lawless—they madeno presentment; and as far as man is concerned the perpetratorsof that foul and cruel murder, remain yet unpunished.The President of the United States gives all the countenance ofhis exalted office to a subordinate officer who acts in acknowledgedviolation of the law. The House of Representatives refuses to reador take any action upon a whole class of petitions and memorialspresented to them. A judge on the bench decides, and so chargesa Grand Jury in a specific case, where a man had been murdered,that the unlawfulness or criminality of the act depended on whetherit was done by the few or the many ! ! !With such facts before us, we need not be surprised that mobsand riotsare of frequent occurrence ! If officers of high officialstanding countenance such unlawful doings when these suit theirpolitical ends, they may expect that the many will imitate their examplewhen it suits their own purposes. Mobs and riots, such asthose of Philadelphia, are the legitimate fruits ofthe sentiment thatthe will of the majority is law.—A sentiment which, if not corrected,must prove the dissolution of society. Such sentiment and practicesare the evidences of prevailing ungodliness.—That there is hofear of God before the eyes of such a people.In conclusion, ought we not to consider these outpourings of popularfury as tokens of God's displeasure because of sin ? There isa great deal of ungodliness in society. And the nation is guilty ofcontinued rebellion against the Messiah, by refusing him nationalhomage. The will of the people has been impiously put into theplace of the will of God. But in the course of Providence, the

212 That Thought is done.idol becomes the means of punishment, and threatens to devour itsworshippers, unless this is prevented by a national repentance." THAT THOUGHT IS DONE."In the last Biblical Repository, Dr. George Shepherd, in reviewingSouth's Sermons, makes the following pointed observations :South greatly improved upon most of his contemporaries, on thescore of tediousness. It was an age of wearying prolixity; sermonswere drawn out to an awful length, because preachers insistedupon pressing their thoughts to the last extremity of dribbling.Our author was not one of this school. He did not draw out andtwist every idea he started into a string or noose, and then haul hishearers with it all over creation. He could let a thought go whenhehad got what he WjWited out of it. He discussed his points, sofaras related to his main design, and then left them.We were exceedingly amused, and not a little astonished recently,in looking over a communication from a Sandwich Islandyouth, to his benefactor in this country. He writes a sentence,and adds, " This thought is done." He writes another, upon anotherpoint, and adds again, " This thought is done." We are amusedat the simplicity of the expression, and astonished at the greatnessof the discovery. > That a discovery which seems to have eludedthe great majority of educated and disciplined minds in this enlightenedland, should be thus made by one just emerging from a stateof barbarism, is indeed astonishing. Were all who speak in public,especially all who occupy the pulpit, to make the discovery on theirown productions,—to perceive instinctively, and to say to themselvesat the right spot, This thought is done, and stop hammering upon it,turning it about and fumbling it over, but pass to something eke,the relief of those who hear would be unspeakably great; it wouldbe somewhat like removing mountains from their shoulders.South's sermons, we think, could never have been strictly popular.Nor could sermons now which should be as strongly characterizedby the intellectual quality; for thought is not, and never has been,a remarkably popular commodity in discourses. There are some toappreciate it and be benefited by it; it is the article they love best.But these are not the mass. A preacher may go before some ofour refined and reputedly intelligent auditories, and utter clear, rich,forcible thought and argument, in a terse and attractive style, andhe will encounter a vacant, unresponding listlessness from no smallportion of those addressed; but let him go before the same auditory,and deal a little more in finery, and "flourish it in tropes," and bepoetic and '• eloquent," yea, let him open his mouth and pour outby the hour a stream of silken, silvery nonsense, and this same classwill look at him and admire; will even gape upon him, and gulp itdown, and scarcely shall have died away the echo of the benedictionbefore he shall be enveloped in the thick incense of their praise,

Items of Intelligence.2ISITEMS OF INTELLIGENCE.The Bible in Europe.—At the anniversary ofthe Worcester (England,)Auxiliary Bible Society, Lieutenant Wilson gave many interestingdetails of the progress of the Society on the continent ofEurope, especially in France and Belgium. In the former country145,000 copies of the scriptures had been distributed during thepast twelve months, in spite of the increasing opposition of the RomanCatholic clergy ; and he cited one instance where, through thedissemination of the Bible in a particular parish, a great majorityof its inhabitants, the mayor of the town, and a priest, all expressedtheir determination to come out from the Catholic communion, andthey claimed the parish church for Protestant worship. This wasconceded to them, and the Roman Catholic clergymen were obligedto perform mass in a barn they purchased for the purpose, but theycould not get a single individual to attend its celebration.In Belgium the demand for bibles was unprecedented; and the decreewhich the Bishop of Rome has issued against theirbeingf ead hadonly excited the curiosity of the people, and made them anxious toprocure the book which the Pope was so much afraid of.In Holland great quantities were being disposed of; and in theCarpathian mountains, where the people were steeped in poverty,the Society had given away a great number, at the urgent requestof a clergyman there.In Spain they had not been able to do much, owing to the stateof the country, and the influence of the priests; but a few friendsof the cause had circulated a considerable number privately duringthe past year.Dissolution of the Mormon Church.—Through the politeness of afriend, says the Alton Telegraph, we have received the manifesto ofa portion of the Mormons in regard to the successorship of the impostor,Joe Smith, and declaring the Church to be dissolved on accountof its rejection of Rigdon as its divinely appointed leader.The elements of discord and disunion are successfully at work inthe community at Nauvoo; and no doubt rests upon our minds, butthat the total dissolution of the Church will be the inevitable result.Factions may spring up among them, and some unprincipledand ambitious leader seek to seat himself on the throne of powerso firmly established by Joe Smith for his own base purposes.But every such attempt will, as heretofore, result in a failure.With the fall of the mock " Prophet" fell also the throne of despotismhe had erected in this Republic, and the charm that enabledhim to delude the populace has, with his death departed, we trustforever.The Confessional.—The Christian Remembrancer, which appearsto have taken the place of the late British Critic, recommends therestoration of the confessional. Its language is—" Letparish priestsopen the confessional." Thus the efforts of the Tractarian party tg»

214 Items of Intelligence." unprotestantize" the Church of England are developed with lessof disguise. One thing after another, which was condemned at theReformation, is sought to be recovered; and none can doubt that,if the leaders of this movement could realize their wish, the wholeburden of the Romish ceremonial would again belaid upon churchmen'sconsciences, and bound there, if need be with heavy painsand penalties. The confessional, which the Remembrancer longsto see restored, is among the vilest of the Roman abuses ; may itbe long before England groans under the licentiousness it is so wellcalculated to engender.— Witness.Suspension of Bishop H. U. Onderdonk.—The following documentwas sent by the House of Bishops to the Secretary of theStanding Committee of this diocese; and by him transmitted toour office for publication. It tells its own melancholy story, andneeds no comment from us.—Episcopal Recorder.SENTENCE OP SUSPENSION.Passed upon the Right Reverend Henry Uslic Onderdonk, Doctorof Divinity, by ihe House of Bishops, in General Convention assembled,October 2\st, 1S44.The Right Reverend Henry Ustic Onderdonk, Doctor of Divinity,having acknowledged himself the cause of reproach and injuryto the Church, and having submitted himself to the judgment ofthe House of Bishops, in General Convention assembled : the saidHouse does hereby adjudge, that the said Henry Ustic Onderdonk,Doctor of Divinity, be suspended from all public exercise of theoffice and functions of the sacred ministry, and in particular fromall exercises whatsoever of the office and work of a Bishop in theChurch of God ; and does accordingly so suspend the said HenryUstic Onderdonk, Doctor of Divinity, and declare him suspendedfrom and after this 21st day of October, in the year of our Lordone thousand eight hundred and forty-four, from all public exerciseof the office and functions ofthe said ministry, and from all exercisewhatsoever ofthe office and work of a Bishop in the Churchof God ; in the name ofthe Father, and ofthe Son, and ofthe HolyGhost. Amen. PHIL. CHASE, Senior Bishop.A Magnificent Hydraulic Work, exceeding even in cost and extentthe Croton works of New York, is now in progress in France,with the view of affording abundant supplies of pure water to thecity of Marseilles.It is under the able direction of Montricher. The canal that isto supply Marseilles, will derive its waters from the Durance, nearto the suspension bridge at Pertuis ; and this will be conducted byopen cutting and tunnelliug, for a distance of 51 miles, through adifficult and mountainous country, until it reaches the arid territoryof Marseilles, where it will be employed for the supply of the city,as well as for irrigation, and giving activity to various branches ofindustry which require water power. Thesection and fall of canalis calculated to pass eleven tons of water per second ; and its levelsare so disposed that this quantity of water will arrive near to thecity at an elevation of four hundred feet above the level ofthe sea.

Items of Intelligence. 2\bPerhaps no work of this description has ever been attempted,either in ancient or modern times, more hardy in its conception ormore really useful in its effects. Three chains of limestone mountainsare already pierced by the ten miles of tunnels, which are requiredto conduct this stream; and an aqueduct which is to conveyit across the river Arc, (about fivemiles from Aix) is now in construction.Its elevation above the riverwill be two hundred andsixty-two feet. The design of this gigantic structure is in excellenttaste ; and as a work of art, it will not suffer comparison from thefamous Pont du Gard, which it will much surpass both in altitudeand size. The estimated cost of this canal is upwards of twentymillions of dollars, and this sum is raised by the city of Marseilles,without aid from Government. The profit to the stockholders arisingfrom the work, will be principally from supplying water forirrigation, as the value of the land in such a climate is quadrupled,if water can be applied to it.—Hunt's Merchant's Magazine.Matamoras Destroyed by a Hurricane.—The New Orleans papersbring disastrous intelligence of a dreadful hurricane, which destroyedthe important Mexican city of Matamoras, at the mouth of the RioBravo, with hundreds of lives.It occurred on the night of the 24th ult., and was more tremendousin its effects than the hurricane of '35 and '37. More thantwo-thirds of the houses ofthe city were prostrated, and the remainderwere more or less injured. As to the extent of the loss of lifewe.are not accurately informed. The correspondent of El Censorde Vera Cruz estimates the whole loss at above two hundred souls !The direct destruction, however, so far as we can learn, was at thetwo mouths of the Rio Grand, some thirty miles below the city ofMatamoras. Here scarcely any were saved.In writing of Matamoras, the editors have nothing to mitigate theextent of its ruin. They describe it as a beautiful city, aboundingin luxurious habitations, and provided not only with the necessariesof life, but many of its most refined luxuries. In a moment, as itwere, every thing was laid Waste.The Dead Letter Office.—This office at Washington, where lettersare opened aud read, the owners of which cannot be found, isfull of curious interest. A writer in the Baltimore Sun says themoney found in such letters is very great. The amount of moniesreceived during the quarterendingthe 30th September last, is $4,470.In every case where money, good or bad, (or other valuables) is foundin letters, it is carefully re-closed and sent to the postmaster of theplace whence it was transmitted, with directions to that officer touse every effort in findingthe writer ofthe letter, to whom he shoulddeliver it, and obtain a receipt. In this way nine-tenths of theamount reverts annually to the owners. If the owner cannot befound within forty days, it is. again returned to the Department,where it remains subject to the order of the owner at any subsequentperiod.Effects of iheflood on the Mississippi.—The St. Louis Democratgives the following account of the effects of the flood on the Missis-

216 Items of Intelligence.sippi last summer. Many of the bottom farms still lie a dreary waste ;the fences, barns, stables and out buildings lie in promiscuous heaps'of rubbish, in the timber below, with confused heaps of cord wood,trees, drift wood and rubbish. A large number of fertile and mostdesirable farms are now nothing more than barren plains of whitesand. This sand has been deposited to the thickness of many feeton the bottom fields, and renders them sterile and totally unproductive.This is the case with many farms in this county, St.Charles and Warren, and we believe in all the counties on the Missourithat have bottom farms.Russian Cruelty.—A late European paper, the Cologne Gazette,contains an account of the punishment inflicted on fiveRussian deserters,who were apprehended when close to, if not on the Prussianterritory. They received 1500 strokes ofthe knout: it is veryseldom the victim survives the thousandth blow. Notwithstanding.the death of the fivein question, the executioner proceeded to inflictthe very last lash prescribed by the sentence. With worsethan Chinese refinement in barbarity, the parents and families ofthe condemned were forced to witness the punishment from beginningto end.A Pointed Blow.—An invalid sent for a physician, the late Dr.Wheelman, and after detaining him some time with a description'of his pains, aches, etc., he thus summed up :—" Now Doctor, youhave humbugged me long enough with your good-for-nothing pillsand worthless syrups; they don't touch the real difficulty. I wishyou to strike the cause of my ailment, if it is in your powerto reachit." " It shall be done," said the doctor, at the same time liftinghis cane, and demolishing a decanter of Gin that stood upon theside-broad.The correspondent of the New England Puritan, writing fromRome, states that the top of the renowned Tarpeian rock of Romanhistory, is now occupied for a garden—the palace ofthe Cassars isnow owned by a rope-spinner, and used for rope-walks—while theforum where was thundered forth the eloquence of Cicero, is nowa cow market! What a satire on human pride and greatness isthus traced by the fingerof time.A late circumstance occuring in Aberdeen, shows the relativeproportion of those who sympathize with the Free Church, andthose remaining in tire^Bstablishment. In letting the seats in theseveral churches, ,the number of those let in the churches belongingto the Establishment was 3,654; while the number in the FreeChurches was 12,595. This is probably no more than a fair proportionthe land over.Accounts from St. Helena state that no rain had fallen at the islandof Ascension for fifteen months ! All the springs were dried up,and the inhabitants were obliged to cruise off the island in vessels,to catch rain water for consumption.

THEREFORMED PRESBYTERIAN.Vol. VIII. December, 1844. No. X.*?HB DESCENDINO OBLIGATION* AND RENOVATION OF COVENANTS.(Continued from p. 198.)D«bt. nix. 1.—These are the words nf the covenant which the Lord commandedMosflato make with the children of Israel in the land of Moab, besides the covenantWhich he made with them in Horeb.II. The Renovation of covenants.Under this head four things are to be considered:—The Duty—the Design—the Time—the Manner, of covenant renovation.I. The Duty. This is established by examples of the highest authority.Ps. cv. 9. " Which covenant he made with Abraham, and&is oath unto Isaac, and confirmed the same unto Jacob for a law,•and to Israel for an everlasting covenant." Here we have the exampleof God renewing covenant; and that too before the formerbond was fulfilled, for it is stated, v. 8. that " he rememberedhis covenant forever, the word which he commanded to a thousandgenerations." It is easy to object here, that this covenant is renewedto each distinct generation, and that this militates against theperpetual obligation descending from ancestors. An examinationof the history of these transactions refutes this objection, althoughsome think it is a two edged weapon, considering renovation andperpetual obligation to be inconsistent with each other. Let us seefrom the narrative whether both are not fully recognised. Gen. xv.IS. " In that same day the Lord made a covenant with Abram."chap. xvii. 1-16 exhibits a renovation of the covenant with Abramhimself, containing some peculiarities; his name is changed to Abraham—ason is promised by Sarah-ând circumcision is instituted.verse 7 recognises the former covenant. The same covenant is renewed,chap.xxii. 16. What amazing condescension in the God oftruth thus to bind himself again and again to his creatures, and toadd to his word the solemnity of an oath, " I have sworn by myself."In the same manner the oath to Isaac is renewed to him: seeG«n. xxvi. 3. " I will perform the oath which I sware to AbrahamB

SIBThe Descending Obligation, andthy father." This transaction took place at Gerar (v. 6.) whereIsaac dwelt a long time, (v. 8.) " And he went up from thence loBeer-sheba. And the Lord appeared to him the same night, andsaid, I am the God of Abraham thy father; fear not, for I am withthee, and will bless thee, and multiply thy seed, for my servantAbraham's sake." v. 23,24. All this is confirmed to Jacob, chap.xxviii. and renewed to him, chap, xxxv; in both of which transactionsa new element of covenanting is exhibited, namely, the peopleof God taking an active part in the making of the covenant.In the preceding covenants God makes, and his servants assent to histerms; here Jacob proposes terms and signs, and God blesses him,thus giving assent to these terms as well as to those of bis own proposal.Jacob avouches the Lord for his God, erects a pillar, anddevotes a tenth of his property. At the renewal of the covenant,chap, xxxv, he erects a new pillar, pours a drink offering and oilupon it, and calls the name of the place Bethel—the house of God,a second time. This is renewed to his descendants hundreds ofyears after when they come out of Egypt. Ex. xxiv. And againin the plainsof Moab by Jordan near Jericho. Deut.xxix.l. "Theseare the words of the covenant which the Lord commanded Mosesto make with the children of Israel—besides the covenant which hemade with them in Horeb." And the firstcovenant still remainsvalid. Micah vii. 20. After they came into the promised land, theyrenew their covenant again under Joshua. Josh. xxiv. 24. But whyshould we multiply evidence. Were not all the covenants of thechosen people renovations of the covenant made with Abraham ?The point might be argued also from human transactions by way ofanalogy, and from the very design of a covenant. But we pass tothe next subject of discussion.II. The Design of covenant renovation. First, it serves to preservethe remembrance ofthe obligation and impress it more vividlyon the mind. Indeed, this seems to be the design of a great manyof the ordinances of divine institution. Take two examples. Thepaschal lamb, with its accompaniments of unleavened bread andbitter herbs, together with the day on which it was eaten, was intendedfor this purpose. Ex.xii. 26. "When your children shallsay unto you, what mean ye by this service 1 ye shall say, it is thesacrifice of the Lord's passover, who passed over the houses of thechildren of Israel in Egypt, when he smote the Egyptians, and deliveredour houses." The fringe on the border of the garment wasfor the same purpose. Num. xv. 39. " And it shall be unto you fora fringe, that ye may look upon it, and remember all the commandmentsof the Lord, and do them." The greater part of the book ofDeuteronomy—the second law,—is for bringing to remembrancewhat they bad heard before ; and the transaction in this chapter isdeclared to be for this same purpose, v. 13. " That he may establishthee to-day for a people unto himself, and that he may be untothee a God, as he hath said unto thee, and as he hath sworn unto thyfathers, to Abraham, to Isaac and to Jacob." It might seem that thetransaction at Sinai was conducted in such a manner that they couldnever forgetit,yet we find Moses constantly urging them to remember,

Renovation of Covenants. 319and the people Constantly forgetting, even that covenant. Deut. it. 9." Keep thy soul diligently lest thou forget," &c. Joshua labors toimpress on the minds of his generation their obligations. For thispurpose he calls them together, chap. 24, recounts to them the favorsthey have received,—commands them to fear the Lord—sets beforethem his own example—leaves them to choose whom they will serve—expostulates with them on the difficulty of serving a holy God—sets them as witnesses against themselves—and makes a covenant.God remembers his covenant to a thousand generations.even forever;but we soon forget, hence the need of so many means to recall andimpress on our minds, our obligations. Renewing the covenantserves not only to keep up the remembrance, in the minds of thecovenanters, but in the minds of others also. Deut. xxix. 25. "Thenwere shall say, Because they have forsaken the covenant." Thesemen, whoever they be, must know there is a covenant, and renovationis a good means of shewing them what is its nature, hetmenask the churches of these days what sort of a covenant was madein Scotland, in 15S1, and how few of them could tell any thing aboutit! True there are individuals in the Presbyterian, in the AssociateReformed, and in all the churches, who can (ell something about thatdocument, but the churches, as such, know nothing about it. Inchurches which renew their covenants this cannot be the case.A second design of renewing covenants is, to guard against changeof mind, partly by preventing it, and partly by bringing backthose who have changed. This is set forth in the chapter heforeus, v. 8.. " Lest there should be among you man or woman,or family or tribe, whose heart turneth away this day,from the Lord our God." There are some who will changetheir minds, after all that can be done, even after the most solemnengagements. See Jer. xxxiv. 1], where the Israelites turned, afterthey had covenanted to liberate their servants. For such personsnothing but judgment remains ; their covenant renders them inexcusable,as we find was the case with those already mentioned.—Yet a strong evidence and happy illustration of the position beforeus, is the fact, that the churches who hold to covenant renovation,even in part, have set at liberty their slaves in this land ; while allthe others permit their members to hold them in bondage, thoughin some cases they are ashamed to acknowledge it.A third design of covenant renovation is to meet new circumstances.Truth does not change with circumstances, but the particularmode of maintaining it may, and the mm who maintain it change toooften. The man who could keep his engagements for life, in oneset of circumstances, would fail almost instantly were he placedwhere his weak side would be exposed to the enemy. WitnessHazael. Witness the stony ground hearers. Witness modernteachers of moral philosophy, We never hear of the Israelitesworshipping the gods of Egypt, though they were there hundredsof years, but so soon as they came in contact with the Canaanitea,they fell in with them and their gods. As soon as God brings hispeople into the wilderness, he prepares them for their new circumstances,by the covenant at Horeb; when they are ready to leave

920 The Descending Obligation, andthe wilderness and engage in conflict with the inhabitants of Canaan,he prepares them for the change, by the covenant which hecommanded Moses to make with them in the land of Moab, besidesthe covenant which he made with them in Horeb ; when they havevanquished the nations of Canaan and are about to settle down inpeace, in the land of promise, Joshua makes a covenant with themand sets them an ordinance in Shechem. There is a girding oftheloins required for every new duty; covenant renovation is eminentlycalculated for this purpose. It is adapted to the individual andto the community. The confession of faith serves to exhibit universaltruth ; the stated testimony applies the truth to local cireumstauces;while the covenant meets the changes in the same locality." A three-fold cord is not quickly broken." There is a beauty andcompactness in this kind of siructure, which can be attained in noother way. While the church is not perfect, but going on to perfection,and especially while the Witnesses are completing theirtestimony, changes are to be expectedâre needed in her mostimportant documents. Additions are to be made to the house roundabout, and these must be made without breaking down any of theoriginal building. While the testimony is undergoing review forthis purpose, the Confession and Covenant preserve the truth entire.While the covenant is undergoing a change, the Confession andTestimony secure the squares of the building: and if the Confessionever needs amendments, the Testimony and Covenant preservethe line of march,—the footsteps of the flock. In this way thechurch is never thrown loose; neither is she bound in fetters, so asto hinder her advance. The civil engineer pulls up one stake andsets it forward, then another and so on, but he never draws alltillhehas marked the line. If any desire an illustration of the oppositecourse, they will finditin the action ofthe Presbyterian churchon Slavery; and the Associate Reformed church on civil rule; bothof which churches are perfectly loose on these subjects. Other illustrationscould be given.A fourth design of covenant renovation, is to clear all doubt respectingnew members, whether they consider themselves bound,and whether they understand their engagements. It is a lamentablefact known to all church rulers, that after they have done all thatthey can, in teaching and examining candidates for membership,some will soon discover unfaithfulness. Either they have acted withduplicity in entering, or they learned a set of words, sound enoughto be sure, to those who understand them, but of little avail to thosewho have not entered into the spirit of the church's testimony.—Renewing the covenant tries such persons in two ways; it bringsthem very solemnly into the presence of God to profess his truth.—It might be thought that in entering the church, and receiving eitheror both the sacraments, there was as much solemnity as could wellbe conceived; but it is wellknown that the frequency of these thingslessens the solemnity in the minds of those alluded to. Covenantingcoming more seldom brings more solemnity to such, though ithad in itself even less solemnity. Even a change of words servesto try whether we have correct ideas. Many in these days have no

Renovation of Covenants. 921scruples in giving up important principles, while they adhere to oldwords, as if for life, and manufacture those old words to suit theirown tastes. The discussion of a covenant tries men by affordingon opportunity to put forth their peculiar ideas, if they have any.—David tries a new soldier, before he will trust him in his company.2 Sam. xv. 19. "Then said the king (David) to lttai the Gittite,wherefore goest thou also with us ? return to thy place, and abidewith the king ; (Absalom ;) for thou art a stranger and also an exile.Whereas thou earnest but yesterday, should I this day makethee go up and down with us 1 Seeing I go whither I may, returnthou and take back thy brethren ; mercy and truth be with thee.—And lttai answered the king, and said, As the Lord liveth, and as^my lord the king liveth, surely in what place my lord the king shallbe, whether in death-or in life, even there also will ihy servant be.And David said to lttai, go and pass over." Observe how his fidelityis tried by David styling Absalom, king, and charging lttai withbeing a stranger and an exile. None but a Covenanter can wander,with David,in the wilderness while there is a king in Jerusalem.A fifthdesign of covenant renovation, is to promote mutual confidenceamong brethren. This design is closely connected with whatgoes before. There is no preparation for new trials, unless we canact with confidence and unanimity. Simeon helps his brother Judahto fightthe Canaanites; and Judah goes with Simeon into hislot; and thus they accomplish together what both could not do apart.Judges i. 3,17. When the house of Baal is to be broken down andhis priests slain—a work which requires all the people of the land—they secure one another's confidence by covenanting. 2 Kings xi.17. For this purpose the firstfederal transaction was entered intoat the Reformation, by some of the princes and stales of Germany,commonly called the League of Smalcald, the object of which wasthe defence of the Protestant religion. Mutual confidence seemsto have been a main principle prompting those who entered intothis confederacy. Persecution commenced soon after, and they renewthe confederacy in little more than two months after it wasformed. The same principle is obvious in the first covenant ofScotland in the year 1557, and indeed in all her covenants.A sixth design of covenant renovation, is to strengthen our faithin God. When believers lay hold on God's covenant anew, andgive their own selves to the Lord, they go on their way rejoicing.James iv. 8. " Draw nigh to God and he will draw nigh to you."Lastly, as the result of all these, covenant renovation is designedfor general reformation. Evils creep gradually into the church; wedo not know at first that they are evils; when we find that they exist,they are either so small in themselves, or so limited in their operation,that they attract little attention. A season of covenantingwould, in the firstplace, arrest allention ; in the second place, affordan opportunity for stiikinp-the deadly blow; and in the third placebe a means of procuring ihe Divine assistance in purifying the sanctuary:for he meetethhim that rejoiceth and worketh righteousness.Is. lxiv. 5. To illustrate this point would be to write the history of(covenanting.

232 Th* Descending Obligation, andIII. The Times of covenant renovation. There are no periodsspecified in the word, in which covenanting is to be attended to, asoccurring at regular intervals. Neither does the example ofthechurches, contained in divine Revelation, or exhibited since thecanon of scripture was completed, afford any intimation thatitshouldoccur at such reg-ular periods ; it is admitted on all hands to be insome sense an extraordinary duty, Perhaps no duty is so irregularas it regards time. We find a private covenant renewed in a fewhours; and a public one in a few months. The League ofSmalcald exemplifies the latter, and the covenant between Jonathanand David exemplifies the former. 1 Sam. xx. 16. " Jonathan madea covenant with the house of David, saying let the Lord even requireit at the hand of David's enemies. 17. And Jonathan caused Davidto swear again because he loved him." The League already referredto was formed and entered into in Germany on the 22d of December,1530, and renewed February 29th, 1531. A period of twomonths and seven days. Again renewed, September, 1536. TheThe firstcovenant of Scotland was entered into in 1557; her secondcovenant in May 1559 ; her third was the National Covenantof 15S1; renewed 1590, and 1639 ; then followed the Solemn Leagueof 1643; renewed 1648; renewed again by a small remnant in 1712;and again 1745. The scripture periods from one renovation toanother vary from a few years to several centuries. The times ofcovenant renovation are to be learned by another kind of calculationthan that of numbers. The following are presented as comprehendingthe principle features of covenanting times; and the reader is referredto " Distinctive Principles," by Rev. David Scott, and to a" Sermon on Social Covenanting," by Rev. T. Sproull, for fartherinformation :1. After great apostacy and covenant breaking. 2 Kings xxiii.Ezra x. 3.2. Seasons of affliction. 2 Chron. xxix. 10. Neh. ix. 38.3. In view of severe trials or great labors. Ex. xxiv. Deut. xxix.4. After special outpourings of the Spirit. Is. xliv. 3.5. After other remarkable favors. Josh. xxiv. Jonah i. 16.It is worthy of serious consideration whether a time of prevailing" lukewarmness" be a suitable season for covenanting.IV. The Manner of renewing covenants. First, it should be donewith deliberation and intelligence. Prov. xx. 5. "Counsel in the heartof man is like deep water, but a man of understanding will draw itout." v. 25. " It is a snare to the man who devoureth that which isholy, and after vows to make inquiry." Eccles. v. 2. " Be not rashwith thy mouth, and let not thy heart be hasty to utter any thing beforeGod." v. 4. " he hath no pleasure in fools." Jer. iv. 2. " Thoushalt swear the Lord liveth, in truth, in judgment, and in righteousness."Before the Sinai covenant and that in the land of Moab, thepeople underwent a very solemn course of preparation. Ex. xix. toxxiv. Deut. i. to xxviii. The opposite course is illustrated in thepersonal vow of Jephtha and too many like cases. How wofully wasthe matter neglected, in England's Covenanting; and how wofullydoes she pay the penally this day, in suffering spiritual desertion !

Renovation of Covenants. 223Secondly, it shouldbe done with sincerity. Deut. xxiii. 21. " Whenthou shalt vow a vow unto the Lord thy God, thou shalt not slack topay it; for the Lord thy God will surely require it of thee, and itwould be sin in thee." Eccles. v. 4. '• When thou vowest a vow untoGod defer not to pay it; for he hath no pleasure in fools : paythat which thou hast vowed," &c. In- this respect Israel sinnedgrievously. Deut. v. 2S. " they have well said all that they havespoken. O'that there were such an heart in them." Ps. lxxviii. 36." They did flatter him with their mouth, and they lied unto him withtheir tongues, for their heart was not right with him." It is thissame defect that makes so much questioning in later times aboutthe obligations that lie on us, whether taken on by ourselves or inheritedfromourancestors.The sentiment, rather the feeling, exhibitedin Job xxii. 27 would be reckoned a strange feeling in thesedays. It is there set forth among the believer's highest privileges, thathe shall pay his vows ; while we look upon it as among our heavyburdens: ifwe were sincere in making we would be more joyfulin paying.Thirdly, former obligations should be recognised. This was donein the days of Nehemiah. Chap, ix, 7, 8, 13. The covenant withAbraham, and that at Sinai are particularly mentioned. And inour text there is a full recognition of the preceding covenant, forthis one is made with the children of Israel, beside the covenantwhich he made with them in Horeb.Fourthly, confessing the breaches of former covenants. Lev. xxvi.40-42. " If they shall confess their iniquity and the iniquity of theirfathers, with their trespass which they have trespassed against me ;if their uncircumcised hearts be humbled, and they then accept ofthe punishment of their iniquity; then will I remember my covenantwith Jacob," &c. Here we have the iniquity of ancestors madematter of confession, and the punishment of iniquity to be acknowledgedin order to lead us to genuine repentance. And this is madea special accompaniment of covenanting. Jer. 1.4. "going andweeping: they shall.go and seek the Lord their God. They shallask the way to Zion, with theirfaces thitherward, saying, Come, andlet us join ourselves to the Lord in a perpetual covenant that shallnot be forgotten." We have this practised in 2 Chron. xxxiv. in2 Kings xi. and xxiii. in Ezra x. 2. and Neh. ix. throughout.Fifthly. Embodying all attainments. The attainments of theChurch is a subject, of which some people can form no idea; theyseem to think, that as soon as the canon of scripture was completedthe church knew all that she knows yet, and could do all that is yetdone. This supposition arises from gross ignorance of Church history.One great attainment of the church since the writing of divinerevelation, was the ascertaining what are the inspired booksand separating them from spurious writings claiming authority inthe church : this question had to undergo long and severe examination.We have an evidence that this was a great attainment, in thefact that the churches of Rome and England have not arrived atit to this day. This is but an example of what is meant by the attainmentsof the church. At the Reformation the fundamental doo-

S24The Descending Obligation, andtrines of Christianity had to be settled all over the world, and OTeryage since has brought out some new application of these doctrines.Every such doctrine and .every such application of doctrine, whenfairly settled is an attainment of the Church. That these should beembraced in the covenant may be fairly inferred from a few passagesof scripture. Is. viii. 16. "Bind up the testimony, seal the lawamong my disciples." This may be done on sacramental occasions,and in publishing the church's stated testimony ; but in no servicecan we seal that which is bound up, better than in covenant renovation.The law of sacrifices, Lev. xxii. confirms this point, v.23. " Either a bullock or a Jamb, that hath any thing superfluous orlacking in his parts, that mayest thou offer for a free-will offering;but for avow it shall not be accepted." v. 18 shews that this appliesto all vows. It may seem that this refers rather to the paying thanthe making of vows, but Malachi assures us that it includes both.Chap. i. 14. " But cursed be the deceiver which hath in his flock amale, and vowethand sacrificeth to the Lord a corrupt thing." v. 8shews that there is reference to the law in Leviticus, and they ar®asked if their governor would accept such offerings as they maketo their God. The whole law is to be embraced in a general provisionand then such particular specifications as constitute the pres-•ent truth.*Sixthly. The covenant should be adapted to the circumstances.—Neglected duties should occupy a prominent place in the engagement,and prevailing evils iu the confession of sin. Thus Abrahamrenounces idolatry and cleaves to the Lord. The children of Israelengage to avoid the practices of the heathen, and to observe thewrittenlaw. In Zedekiah's time they make a Covenant abolishingslavery. Jer. xxxiv. 8. In Ezra's time they make a covenant to putaway the strange wives and those that were born of them. Ez. x.3. And in Nehemiah's time they engage to make no more such marriages—toobserve the Sabbath day and the Sabbatieal year-—to leaveoff the exaction of debt,—and to sustain the public worship withtbeir substance. In Paul's time the churches of Macedonia givethemselves to the Lord Jesus Christ and to his servants in the NewTestament organization. After the same example, the church ofScotland, and the faithful remnant of that church, adapted their particularbonds to the time in which they were made. This is like*A misapprehension prevails even among good Covenanters in relalion to the ertentof covenant obligation. They think it is not warrantable to embrace the wholslaw, since " no mere man since the fall is able to keep it," or expects grace to keep itin this life. To such we would say, the example ol Israel should suffice. Ex. xxiv.7. " All that the Lord hath said will we do ami be obedient." It will not do to tafythat the people were rash in this promise, for.Uod commends them. Deut. v. 28 "theyhave well said all that they have spoken." To such ohjectors we mieht ask, Howmuch of the law would you be willing to engage to ? how many ofthe command*merits? While such a question is a fair one,it will only pprplex the mind and shewthat there is a misapprehension somewhere. The whole difficulty arises from inattentionto the nature of the promise, or perhaps neglect of reading the precious cove."ants of our fathers. Let such as have doubts on this subject read carefully the SoletrinLeague. The very form of the engagement clears all doubt,—" we shall sincerely,really, and constantly, through the grace of God, endeavor,-' &c and so inalmost every section, "we will endeavor." Iatbereany difficulty in this? Is there«ny believer who doe* not desire and " endeavor" to keep the whole law.

Renovation of Covenants. 225dressing the lines in an army,after some have fallen, some fled and alloccupy some new position, whether pursuing the foe in a victoryor rallying after a defeat; whether they be few or many, they behooveto present an unbroken front to their adversaries. It is notnecessary to form a new bond at every renovation: neither doesthe framing of a new bond, make the covenant any less a renovationof former covenants. The former bond will serve as long asthe circumstances are not materially changed. But when seriouschanges take place, the example of the people of God warrants anew bond. , Neh. 9, 38—" We make a sure covenant and write,&c. The writing and the terms of the covenant, show plainly thatthis was a new bond ; though it embraced what was in former covenants.This defines the position of the witnesses, and should befree from every thing like equivocation.Seventhly. Covenant renovation is a separating business. Beforethe Lord made the covenant with Abraham, he separated himfrom his former connexions. Gen. xii. 1. Although all the earthis the Lord's, the covenant keeping people are a peculiar treasureto him; hence he will have them separated from all others. Ex.xix. 5. He commands this peculiar people to remain separate. Ex.xxiii. 32, " Thou shalt make no covenant with them nor with theirgods." The same is pommanded, chap, xxxiv, 12, and a reason assignedto enforce it. " Take heed to thyself lest thou make a covenantwith the inhabitants of the land whither thou goest, lest it befor a snare in the midst of thee." Their being a peculiar people, isoften insisted upon. Deut. xiv. 2. " Chosen thee to be a peculiarpeople to himself." xxvi. 18. " The Lord hath avouched thee thisday, to be his peculiar people." v. 19—" that thou mayest be a holypeople." Nor is this peculiar to the Old Testament; believers are stillthe same peculiar people. 1 Peter, ii. 9. 'f Ye are a chosen generation—apeculiar people." This is altogether a different matter fromthat reproved in Isaiah, lxv. 5, merely saying,"! am holier than thou,"" stand by thyself," while the persons so saying are engaged in everyabomination. Doing and saying are very different matters in God'sestimation. Mat. xxiii. 3—" they say and do not." The peculiar people.area doing people. " What do ye more than others." In thedays of Ezra, covenanting was a separating business. Chap. x. 3."Let us make a covenant," v. l^"separate yourselves from the peopleofthe land, and from the strange wives." In Nehemiah's covenantthis occupied a conspicuous place; and was not only promised butfulfilled. Chap. xiii. 3. " Now it came to pass when they had heardthe law, that they separated from Israel all the mixed multitude."The same principle pervades the Gospel Dispensation. 2 Cor. vi.14,18—" come out from among them and be ye separate, saith theLord, and touch not the unclean thing and I will receive you." " Lo!the people shall dwell alone, and shall not be reckoned among thenations." Num. xxiii. 9. The Scottish covenants carry down thisline of separation to pomparatively modern times. And those whoWould claim the blessing of Joseph must be separated even fromtheir brethren. Gen. xlix. 26. Deut. xxxiii. 16.c

226 The Descending Obligation, andEighthly. All our graces should be stirred up, and in exercise inrenewing our covenants. Neither this nor any other ordinance inthe church will work like a piece of machinery by external force ;a living principle pervades them all. The person who isclestituteof this living principle may be dragged along like a withered handor foot, but can never attain the great ends of covenanting. The personwho possesses the living principle and has not his graces in exercise,may be carried along like a sleeping child, or a man sick of thepalsy, and may be benefited by the faith of others, but can have noimmediate advantage. A strange notion prevails in relation to oldtestament ordinances—that they were a kind of moral machinery, inwhich there was no spirituality. Covenanting, among the rest, islooked upon as a mere expedient, having nothing spiritual, andscarcely even a religious character. Far other is the scripture accountof this matter. It would serve no purpose for removing thiserror to lead those who entertain it to the scenes of covenanting recordedin holy writ: they are incapable of feeling the holy sentimentsofthe child of God. What they mean by spirituality is meremental excitement, and because they feel not this in reading thenarrative, they conclude there was no spiritual feeling there. It isotherwise with those whose minds are imbued with the same spiritof faith which pervaded the minds of holy men of old. Let but aweak believer follow the leading of the Spirit, with Abraham outof Egypt, through the South, past Bethel, to a place betweenBethel and Hur, where there stands an ancient altar, somewhat dilapidatedthrough the lapse of fifteenor twenty years; its stones,though scattered, bear the marks of sacrificial fire—marks whichrecall to the memory that the God of Glory once appeared in thatplace. Let him kneel with Abraham at that sacred relic and askthe question—Is there any spirituality in patriarchal worship, No,he dares not, he needs not, he cannot ask such a question ; he feelsit in the inmost recesses of his soul. Let him retire, the place is tooholy. Suppose him gone his way, his mind reverts to the place, andhe feels a strong desire to return. His faith has gathered a littlestrength, he resolves to return and kneel again beside the veneratedpile. As he approaches he sees a new altar occupying the place,and bearing a heifer, a she goat and a ram, divided and laid pieceagainst piece. He sits down in ahicket at a distance to observe,and the father of the faithful finisheshis offering by laying on a turtledove and a young pigeon, but he puts no fire under. The sungoes down—it is dark—'and the worshipper is hid from him for atime. But behold ! A smoking furnace and a burning lamp passbetween the pieces. By the light of the now blazing sacrifice hebeholds the patriarch in holy adoration ; his face beaming with joy,he sees a day that makes him glad, while he hears the voice of Jehovahpreaching the gospel at the cutting of the covenant. Such aspectator needs not to follow Isaac to Beer Sheba, nor Jacob toBethel, nor Moses to the Mount of God, or the plains of Moab, byJordan near Jericho, to ask whether the Lord the Spirit be in theplace of covenanting. True, the chosen people often " rebelledand vexed his Holy Spirit: therefore he was turned to be theirenemy, and he fought with them." Is. Ixiii. 10. Had he not been

Renovation of Covenants. 227among them they could not have vexed him, and even then, v. 11," he remembered the days of old, Moses and his people, sayingwhere is he that brought them up out of the sea with the shepherdof his flock t Where is he that put his holy Spirit within him 1The spirituality of covenanting is farther witnessed by Haggai, chap.ii. 4—" for I am with you saith the Lord of Hosts. According to theword that I covenanted with you when ye came out of the land ofEgypt, so my spirit remaineth among you; fear ye not." Nehemiahreckons this among the special favors conferred on the covenantedpeople. Chap. ix. 20. " Thou gavest also thy good spirit toinstruct them." Even the men that were with Jonah in the ship" feared the Lord " when they made vows. And as David swearto Jonathan because he loved him, so should the people of theLord swear to him, in the exercise of all the graces, especially love,the greatest of them all.Ninthly. The covenant should be renewed with great solemnity.Levity and spirituality may dwell together, but they are not friendlyto each other. There should be very solemn preparation for thisordinance, by preaching, reading, prayer, self-examination andfasting. The Book of Deuteronomy exemplifies this; the first 28chapters are taken up in preparing for the covenant made in theland of Moab. There was great solemnity in preparing for thecovenant in Horeb; in short, for all the covenants that are particularlydescribed to us in the word. We may note especially theconfessions of sin in the 9th chapters of Ezra and Nehemiah, previousto the covenant; the confession of sins and engagement to dutiesare there made distinct documents. Great solemnity is requisitein the action itself. This was common in mere human covenants.Gen. xxi. 22, 32. Jer. xxxiv. 18; much more in transactionswith the everlasting God. Especially when we find himself usingthe solemnity of an oath; " that by two immutable things, wemight have strong consolation." Heb. vi. 13, IS. It is an oathinto which we enter, a solemn appeal to God in the usual mode ofswearing. Numbers, xxx. 2. " if a man vow a vow unto the Lord,or swear an oath to bind his soul with a bond." Deut. xxix. 12." That thou shouldest enter into covenant with the Lord thy Godand into his oath." Ezra x. 5 " Then arose Ezra, and made thechief priests, the Levites, and all Israel to swear that, they shoulddo according to this word. And they swear." Neh. xiii. 25. " AndI made them swear by God." Is. xix. 18. " In that day shallfive cities in the land of Egypt swear to the Lord of hosts.Sealing or subscribing is another part of the solemnity, Neh. ix.38—"we make a sure covenant and write it; and our princes, Levites,and priests, seal unto it. x. 1. Now those that sealed were—"Is. xliv. 5—"another shall subscribe with his hand unto the Lord."Other Solemnities have been attended to. Jacob erected a pillar;Mose3 builded twelve pillars and sprinkled the blood of a victim.Joshua wrote the narrative of the transaction, and set up a greatstone by the sanctuary of the Lord. Sacrificing uniformly accompaniedthis ordinance under the former dispensation. This latteris done away; and as the main object of the other things was to

228 The Descending Obligation, andpreserve the remembrance ofthe event, the end of them all can beobtained by publishing, for which we have facilities which the ancientshad not. Even sealing can be dispensed with where most,or all, can write. Still there are solemn accompanying services,which should attend covenant renovation. While all the membersof a congregation are subscribing, one after another, there is noneed for a vacuity of empty silence: Silence has a solemnity in itfor a short time; but such a time would be too long, the solemnityof silence would vanish. How is the defect to be supplied ? Letus return to the covenant made with Israel in the land of Moab, byJordan near Jericho. Twenty-eight chapters are occupied in preparing;the twenty-ninth contains "the words of the covenant;"the thirtieth and thirty-first contain exhortations and warnings; thethirty-second, a song of praise and a brief exhortation ; and thethirty-third contains a solemn patriarchal benediction. What isthere in this that needs alteration ? Nothing even in the peculiarisolated state of the witnesses. " Israel then shall dwell in safetyalone." And Joseph is " separated from his brethren."To all this it is objected that it is an old testament ordinance—we do not find it in the new. Answer 1st. The Bible is one, everypart of it is of equal authority to us ; what is once a duty is still aduty until it is abrogated. Where is covenanting prohibited in theNew Testament1? Ans. 2d. The great principles of covenanting,and the uses of it, continue in the new as they were in the formerdispensation. Devotion to God is the same, private vows andcovenants are the same; it is only the social vow that is objectedto; and why object'to that when the church is the same in all ages?Let us compare a few ofthe items of covenanting with New Testamentprecepts. Deut. xxix. 18. "Lest there should be among youman or woman, or family, or tribe, whose heart turneth away thisday from the Lord our God,—lest there be among you a root thatbeareth gall and wormwood." Heb. xii. 15. " Looking diligently,lest any man fail of the grace of God ; lest any root of bitternessspringing up, trouble you, and thereby many be defiled ; lest therebe any fornicator, or profane person as Esau." Did they enterinto covenant when they returned from Babylon. Ezra x. The NewTestament church has to come out of mystical Babylon. Rev. xviii. 4." Come out of her my people." Did they separate from strangers.Neh. x. 30, and xiii. 30. The same is still to be done. 2 Cor. vi. 14,18. It is deserving of note, that those who oppose covenanting inthese days, are not dwelling alone, but are reckoned among thenations ; be those nations ever so wicked, they will handle the uncleanthing. Query. Is there any New Testament precept or exampleto warrant us in swearing to support the Godless constitutionof this nation, or enrol ourselves among its voters 1Answer 3d. Prophecy exhibits covenanting as belonging to theNew Testament Dispensation. Is. xix. 18, 21, and liv. 4, and lxii.4, 5. Jer. 1.5.Answer 4th. We have covenanting in the New Testament, public,explicit, social covenanting. 2 Cor. viii. 5. " And this theydidnot as we hoped, but first gave their own selves to the Lord and to

Renovation of Covenants. 22$us, by the will of God." Wherein does covenanting consist! is aquestion on which there might be some difference of opinion. Letus take the answer from our opponents, passing by such men asBrown of Haddington, who have written in favor ofthe ordinance.According to some of those who oppose the ordinance as maintainedby us, " the true idea of covenanting with God, is that of acceptingall the provisions of the covenant of grace, with a voluntarysurrender of ourselves to him." Is not this the very thing whichthe churches of Macedonia did ?• Not by merely making a profession,for this they must have done before they could be churches atall; nor could this apply to their receiving the sacrament of thesupper, for it was something unexpected, some extraordinary service;in short, exactly the true idea of public and explicit covenantingwith God. Answer 5th. Covenanting is a "New Testament ordinance; for some who oppose the covenanter mode of covenanting,are wondrously anxious to persuade us that they attend to it still,in their attending on other ordinances. Hence they present anotherobjection, viz:Obj. II. We covenant in the sealing ordinances of Baptism andthe Lord's Supper, and there is no need for any thing more explicit.Ans. 1. So did the children of Israel. They had the covenant ofcircumcision in their flesh, and they kept the passover once a year,after making a solemn profession of their faith in presenting the firstfruits of the promised land, and yet tliey thought—and yet Godthought that there was need for something more explicit. The argumentwould have been as good in the mouth of an Associate ReformedJew as in the mouth of an Associate Reformed Christian.—But what would it prove 1 Ans. 2. If this reasoning be correct,then either Baptism or the Lord's Supper or both are superfluous ;for in each of them there is a public and explicit avouchment ofGod to be our God, and devotion of ourselves to him; nay we arerequired to profess our faith in Christ and obedience to him beforewe receive either of these ordinances. Ans. 3. There is still a placefor covenanting after we have attended to all other ordinances.—rThe individual gives himself, or is given by the parents, to the Lord"in Baptism; the congregation gives itself to the Lord in the sacramentof the Supper; but the churches, as such, give themselves tothe Lord in covenanting, and righteous nations, as such, give themselvesto the Lord in the same manner. To stand on the battlementsand fightwith the open infidel is to be expected by the christiansoldier; for this he lays his ftccounl; but it is peculiarly irksometo be compelled to stand in the midst of brethren to hold the Oldand New Testaments together.Obj. III. When God proposes to us a covenant as he did in Horeband in the land of Moab, we may enter into it; but this does notwarrant us in making a covenant. Ans. We have the exampleôfthe people of God making a covenant more than once. 2 King's xi.17. " Jehoiada made a covenant between the Lord and the king andthe people." Hezekiah did not think it out of place to do the same.2 Chron. xxix. IS. " Now it is in mine heart to make a covenantwith the Lord God of Israel." Ezra x. 3. " Now therefore let us

930 An Inquiry into the Allegedmake a covenant with our God." Neh. ix. 38. " we make a sure covenantand write it."In conclusion. 1. Let us rejoice in the high privilege of beingin covenant with God. It was an honor to those who were confederatewith Abraham, that they had such a companion. How muchgreater is it to be confederate with the God of Abraham. Here issafety—here is every thing that can be desired.2. Learn hence the source of all the evils in the churches, and inthe nations. They either despise the duty of covenanting withGod, or violate the obligation, or do both.3. It is time to engage in this duty. An hundred years have nearlyelapsed since the last act of covenanting known to us ; an hundredand thirty two have passed since any special advances havebeen made, in this way: whether we number the years or calculatethe signs of the times, the period has arrived long since when ourcovenant ought to have been renewed.4. Let us up and be doing. Great preparation of heart is needed—greatdiligence in framing a bond is needed ; let every memberof the church lay the business to heart, the poorest may contributetwo mites—one mite, if nothing more, in suggesting a sin to beconfessed, an evil to be testified against or a duty to be resolved on.All can seek the grace, the Spirit of the covenant, each can ask itfor all, that we may not dishonor the ordinance, the God of that ordinance,nor our fathers who have bled and died under the flag ofthe covenant, to transmit to us the sacred inheritance.While I write and you read, we can hope to see the day for renovation,when the Shepherd of the flockwill put his holy Spirit withinus; but when we look abroad on the church, when we reflect onthe carnality of the generation, and above all when we look within,—Alas, alas! Lord " wilt thou not revive us again."AM INQUIRY INTO THE ALLEGED ERASTIANISM OF THEFESSION OF FAITH.CONIn a preceding article, we have shown that by civil magistratesordained by God, is meant in the Confession rulers chosenby a christian people to administer a scriptural government. Ourinquiry will lead us next to consider the power assigned to such withrespect to religion. The important principle asserted in the firstpart of sec. 4, chap. xx. will be of use to us in our present inquiry." The powers which God hath ordained, and the liberty whichChrist has purchased, are intended by God mutually to uphold andpreserve one another." We have already seen that one of "thepowers which God hath ordained " is a scriptural magistracy ; andin sec. 1, of this chapter, we are informed what is " the libertywhich Christ has purchased." Freedom from the guilt, pollution,and dominion of sin, and from the bondage of Satan, enters into the•wry constitution of that liberty, the end of which, in sec. 3, is de-

Erastianism of the Confession of Faith. 831clared to be " that being delivered out of the hands of our enemies,we might serve the Lord without fear, in holiness and righteousnessbefore him, all the days of our life."The soundness of these principles, we do not wait to demonstrate,because it has never been questioned by those whose objections tothe confession we are considering. A scriptural government, faithfullyadministered, tends to uphold and preserve believers in theenjoyment of the liberty with which the Son makes them free, andthey in that state will labor to uphold and preserve such a government.There is, indeed, a pretended christian liberty which is opposedto any direct act of national encouragement to true religion, or ofrestraint to its enemies ; but this is not the liberty which Christ hathpurchased, nor would the government which it approves be a powerthat God hath ordained. Such a government, so far from aiding touphold and preserve believers in the enjoyment of their/spiritualfreedom, would, by an unbounded toleration, open the /sluices oferror and heresy, and thus use the most effectual means for its destruction.We are now prepared for an analysis ofthe parts of the Confessionunder consideration. The following two propositions are container!in the alleged objectionable part of chap. xx. sec. 4.1. Those that publish such opinions or maintain such practices as'are contrary to the light of nature, or to the known principles ofChristianity, whether concerning faith, worship or conversation,or to the power of godliness, may lawfully be called to account andproceeded against by the power of the civil magistrate.II. Those that publish such erroneous opinions, or maintain suchpractices, as either in their own nature or in the manner of publishingor maintaining them, are destructive to the external peace andorder which Christ hath established in his church, may lawfully becalled to account, and proceeded against by the power of the civilmagistrate.We shall proceed to analyze these propositions, premising that weshall use the expression " christian magistrate," for " civil magistrate,"according to the already ascertained meaning of the confession.The firstproposition treats of offences against religion as a systemof faith and practice, revealed to and received by man. Andthese offences are of two classes—the publishing of opinions, andthe maintaining of practices that are contrary to religion. Withregard to the publishing of opinions, the confession teaches, ,1. That the christian magistrate may lawfully proceed againstthose that publish such opinions as are contrary lo the light ofnature.2. That he may proceed against those that publish such opinionsas are contrary to the known principles of Christianity, whether concerningfaith, worship or conversation.3. That he may lawfully proceed against those that publish suchopinions as are contrary to the power of godliness.

232 An Inquiry "uitothe AllegedAgain, with regard to the maintaining of practices, it is declared,1. That the christian magistrate may proceed against those thatmaintain such practices as are contrary to the light of nature.2. That he may proceed against those that maintain such practicesas are contrary to the known principles of Christianity, whetherconcerning faith, worship or. conversation.3. That he may proceed against those that maintain such practicesas are contrary to the power of godliness.The second proposition treats of offences against the church asan organized and existing association—and these are also of twoclasses—publishing opinions and maintaining practices injuriousto her external peace and order. Of them it is declared,1. That the christian magistrate may proceed against those thatpublish such erroneous opinions as in their own nature are destructiveto the external peace and order which Christ hath establishedin the church.2. That he may proceed against those that publish such erroneousopinions as in the manner of publishing them are destructive to theexternal peace and order which Christ hath established in thechurch.Again, with regard to the maintaining of practices injurious tothe church it is declared.1. That the christian magistrate may proceed against those thatmaintain such practices as in their own nature are destructive totheexternal peace and order which Christ has established in the church.2. He may proceed against those that maintain such practices a3in the manner of maintaining them are destructive to the externalpeace and order which Christ hath established in the church.We shall next proceed to analyze Chap, xxiii. Sec. 3. We havehere—I. The power aboutreligion, that is refused to the civil magistrate.II. The duties about religion which are assigned to him.III. Means that when necessary he may employ in performingthese duties.I. The power refused to the civil Magistrate..1, He may not preach the. word.2. He may not dispense the sacraments.3. He may not administer the government and discipline of thechurch.Ii. Duties about religion assigned to him.1. " To take order that unity and peace be preserved in thechurch.".2. " To take order that the truth of God be kept pure and entire."'3. ' To take order that all blasphemies and heresies be suppressed.'4. " To take order that all corruptions and abuses in worship beprevented or reformed."5. " To take order that all the ordinances of God be duly settled,administered and observed."III. Means that when necessary he may employ.We have used the words, " when necessary," for this is evidentlyimplied in the expression, "for the better effecting whereof." When.the church is fully organized—her judicatories regularly meeting

Erastianism of the Confession of Faith. 233and performing their appropriate duties—this power of the magistrateis not to he exercised ; because the very thing that he is to dois already done. The regular meeting of Synods, by virtue of the,power lodged in the church, precludes the necessity of calling themby the civil magistrate. When through either negligence or inabilitychurch rulers fail to meet in judicative assemblies, it will thendevolve on the civil ruler to take order in relation to the mattersabove enumerated! And be it observed, that he is to take order,not by acting directly for the rectifying of these evils by virtue ofhis authority, but by convening those to whom it belongs ; thatthey in the performance of their appropriate duties may promotethe interests of religion in the, nation. Keeping these things inview, we. proceed to define the power assigned to the civil magistratein this part of the Confession.1. When synodical assemblies are not held, and on that accountsome of the advantages which result to a Christian nation from thefull organization of the. Church are not realised, he is to; remove asfar as possible the difficulties that prevent church rulers from assembling,and authoritatively to convene them.2. When they are met pursuant to his call he should be presentin order to assign the reason of the call, and to point out the business,that inhis view requires their attention.3. It is his place to furnish them with facilities to accomplish theobject of their meeting—to remind them of their responsibility, andofthe importance of the work in which-they are engaged—and toencourage them in the performance of their duties, thus " providingthat what they transact be according to the mind of God."That we have given the true interpretation of this last clause isevident from the texts quoted in the margin, 2 C'hr. XIX. S, 11.—Jehosa'phat claimed no right to review the transactions of the "Levites,priests, and chief of the fathers," whom he " set for the judgmentof the Lord, and for controversies." He only " chargedthem saying, thus shall ye do in the fear of the Lord, faithfully, andwith a perfect heart;" and closed all with the affectionate and solemnexhortation " Deal courageously and the Lord shall be withthe. good."', Of Chap. XXXI, sec. 2, a particular explanation is not necessary;as it contains but a reiteration of principles already considered. Intreating " of Synods and Councils," it was every way proper tomention the authority by which these assemblies are convened,even although there would be a repetition. The opinion held bysome that the " Synod of ministers and other fit persons" whom" the civil magistrate may lawfully call," is a mere advisory convention,and hot an ecclesiastical judicatory, is not of much weight.We have no need to resort to such nice distinctions in defending theConfession against its assailants.It is proper to state here that the Church of Scotland in the actof her assembly passed, Aug. 27, 1647, approving the Confessionof Faith, gave her explanation ofthe above chapter and section.—They declare " That the Assembly understandeth some parts ofthe second article of the thirty-one chapter, only of Kirks not set-D

234 Eeclesiastical Proceedings.tied or constituted in point of government." Some are of the opinionthat this act restricts the declaration of the Confession withinnatTower limits than its true spirit and meaning. This opinion weare persuaded is incorrect. The Church of Scotland doubtless sawthat men of perverse minds might construe the words ofthe Confessionto Countenance Erastianism. They therefore guarded againstsuch an abuse of them, by specifying when, and where only, thecivil magistrate may exercise the power allowed him ; at the sametime strongly asserting the independence of the Church, and theright of her rulers without his call to meet by delegation from theChurches, They also say that this power of the magistrate shouldnet be exercised "in Kirks settled and constituted." And thatthis is the Very meaning of the Confession we have shown in ourexplanatory remarks under the third head of our analysis of Chap.XXIlI, sec. 3. The fact of defining in what circumstances thispower may be exercised, is a constructive prohibition of it whenthese are different. When it said " he has power to call synods,"it is implied that this provision is for a time when Synods are notmeeting by delegation from their churches; and also that whenSynods are thus meeting, he may not exercise this power.The agreement of these principles with the infallible standardshall be the subject of our next paper.Preseyter.ECCLESIASTICALPROCEEDINGS.The Pittsburgh Presbytery met in Allegheny, Oct, 29. Rev. T.Sproull, Moderator : Rev. J. Galbraith, Clerk.The meeting was full, only one ofthe constituent members beingabsent. The session was unusually protracted, numerous items ofbusiness requiring the attention of the Court.At the recommendation ofthe committee on Discipline, a commissionof Presbytery was appointed to visit the Salt Creek congregation,to investigate and issue the cases now before Presbyteryfrom that place. Messrs. Wm. Neil, Jas. Love, Wm. Slater, Ministers,with E. Logan and Jas, Orr, ruling elders, are that commission., A case of bankruptcy being before Presbytery, from this congregation,the mind of the members of court was taken on the propriety,in any case, of taking the benefit of the late bankrupt law—with the view of giving instructions to the commission.The members generally expressed their disapprobation of ReformedPresbyterians availing themselves of such laws.Some of the congregations within the bounds of Presbytery arecollecting and forwarding monies to aid the St. Thomas mission,and a good degree of interest is manifested by our people in thecause of home missions.The following appointments for preaching in the vacancies werepresented by the Committee of supplies, and approved.

Ecclesiastical Proceedings. 235Rev. Wm. Neil, Nov, 3 sab. Chapelhope, 4 Northwashington,Dec. 1 sab. Brookland 2 Piney, 3 Puckety, 4 & 5 GreayUJe,R. Z. Willson, Dec. 4 sab. Clarksburgh^ 5 Piney, Jan. 1 sab.Brookland, 2 Puckety, 3 Beaver, 4 Qstenttrwn. Feb. 1. & 2 sab.Grenville, 3 Ostentown, 4 Beaver,N. Allen—Nov. 1 sab. Beaver, 2 Ostentown, 3 Grenville,, Dec.2 sab. Chapelhope.A petition was received from Londonderry congregation requestingadvice on the subject of Sabbath day collections. This petitionwas referred to a special committee who;presented the followingreport which was adopted.Whereas in the days of Joash the money for repairing the templewas collected from the worshippers, who came on the sabbath toworship. And whereas the Westminster Assembly of Divines reasonfrom the principles of the ecclesiastical establishment under thelaw to our duty under the New Testament—whereas Paul by thespirit commanded Christians at Corinth to lay by them for the publictreasury ofthe Church in Jerusalemn, on the first d?y of the week—whereas it has been the practice of the Church, frona the time ofthe Reformation to the present time, both in Britain and America,to make collections on the Sabbath—and whereas, contributing onthe Lord's day to the Lord's treasury, is an expression of. our allegianceto Christ in his government of the material creation and qfour liberality for promoting the good ofthe Churph : therefore werecommend the passing of the following resolution.Resolved, that all the congregations under pur care be; rsecpmmendedin all their meetings, " on the first day of the weejv'',,fprpublic worship, and for social devotion, to take up .-collections for, \\iespecial relief of the poor—ajl which is respectfully submilfted.A paper containing causes of fasting and thanksgiving for thepeople in our bounds was suhmittedby Dr; Willson, and adopted asfallows :—Resolved, that the 3rd Thursday of March be appointed as aday of fasting, humiliation and prayer by the people under ourcare for the following causes—1. Lack of saving faith in lively exercise.2. Coldness and formality in our devqtipns and want of ardentlove to Christ, his Church, and the brethren in the; Lord.3. Indulgence in avarice, headiness, highmindedness, and thelovipg of pleasures more than the loving pf God, ill-temper arid fretfulness.4. Unwilljngness to. subject ourselves; in. all things fq the gpvernrment of Christ in the truth, wqrshjp, order apd discipline pf,hjshouse, as humble, docile, and obedient.Qhildrpn.5. The continuance ofthe soul-destroying traffic in a few instances,,notwithstanding alj the'action of Synpd for 14 years, tp extinguishthat eyil?Âlthough we fcnuw of npRe withifi thS;^°W^s ofthj.s Presbytery. ,|6. The declensiqn of, vital piety among us, manifest in tfyemu,l,tipliqatipnpf cases of discipline in pur sessions, and the alarniingamount of business in the hands of our committee pf discipline, andchiefly on the subject of property.

236 Ecclesiastical Proceedings.7. The prevalence of Sabbath violation—the increase of intemperance,notwithstanding all that has been done to put a stop to thatbaleful source of desecrating public morals—the prevalence of profaneswearing—gambling, even on the Lord's day—the nominationof slaveholders, and other cruel and ungodly men, to the highestcivil offices in the commonwealth—the continuance and increase ofheathenish literature in our learned foundations, bookstores, andjournals.On account of these and many other sins in Church and State,we call on ourselves and all our people, to be deeply humbled beforeGod, and cry for pardoning mercy and reforming grace to beimparted through our Lord Jesus Christ.We also appoint the first Thursday of December to be observedas a day of thanksgiving; for the following causes.1. The long-suffering mercy of God exercised towards ourselvesand the nation, notwithstanding the abounding of so many and aggravatedsins.2. Most of our congregations are increasing, the ordinances ofthe gospel are attended with a commendable degree of punctuality,and of late, but few of our members have abandoned the testimonyof Jesus.3. Many of our vacant congregations have been lately furnishedwith pastors.4. Our school of the prophets still lives, and our people contributeto its support.5. Continued efforts are made for the circulation ofthe Bible andgood books—for the sanctification of the Sabbath—for the extinctionof slavery—for arresting the progress of Popery—and for preventingthe elevation of wicked men to office—above all, the HolySpirit of Christ has not forsaken us.On all these accounts let us thank God with unfeigned gratitude.An interesting part of Presbytery's proceedings was the hearingofthe pieces of trial assigned to our Students of Theology.Mr. Wylie delivered an exercise and addition from Dan. ii. 44,45, and read a historical essay. Both of which were sustained astrials for licensure.Messrs. Milligan, Cannon, and Dodds delivered discourses fromMatt. v. chap., 3, 4 & 5 verses consecutively, all of which wereunanimously sustained as specimens of improvement.From Samuel Sterritt, one of our Students of Theology, who hasfor some time been unable to prosecute his studies on account of illhealth, a petition was received, praying Presbytery to permit himto pursue the regular studies under the care of Rev. J. Love, duringthe ensuing session. - Owing to his peculiar situation, the petitionwas granted.An encouraging addition was made to the number of our TheologicalStudents, by the reception under our care of John Williams,a graduate of Muskingum College, Ohio; Robt. Dodds,Thos. McConnell, and Hugh P. M'Clurkin. The last three nothaving fully completed their literary course, are required to do sobefore licensure.

Ecclesiastical Proceedings. 237&"Presbytery adjourned to meet in Allegheny, oh the first Tuesdayof April, 1845, at 10 o'clock, A. M.The New York Presbytery.—This Presbytery met in Newburgh,on the 29th October last. Rev. S. 0. Wylie, who had accepted acall from the 2nd Reformed Presbyterian congregation, Philadelphia,was received as a member of the court on certificate from thePittsburgh Presbytery.Mr. Samuel Bowden, a Student of Theology, who had completedthe course of Theological studies in the Seminary, delivered, asremaining pieces of trial for licensure, a Lecture from 1 Cor. ii,12, 15, and a popular Sermon from Mat. xxviii. 18, both ofwhich were unanimously sustained. Subsequently he was examinedat length on Ecclesiastical History, Church Government, theGreek and Hebrew languages, Didactic, Polemic and PastoralTheology, Mental' and Moral Philosophy. The examination wasunanimously sustained as highly satisfactory, and after prayer by amember of the court, he was licensed to preach the everlastingGospel as a candidate for the Holy Ministry. Mr. Chrystie officiatedin the act of Licensure at the Moderator's request.Mr. Bowden asked a certificate of dismission to the ReformedPresbyterian Church in Ireland or Scotland, which was granted.*Presbytery spent some time in considering the " Overture- on Covenanting."In this matter the members seemed all to take a deepand lively interest. The ministerial members ofthe Presbyterywere directed to preach, each two sermons on the subject of Covenanting,before next meeting. The Sessions were also directed totake into consideration the " Overture" on the subject and reportto Presbytery at its next stated meeting.The fourth Thursday of December, 1844, was appointed to beobserved as a day of Thanksgiving ; and the first Thursday of February,1845, as a day of fasting, humiliation and prayer, by allthe congregations and people under the care of Presbytery.A commission of Presbytery, consisting of Rev. J. Chrystie, M.Roney, and J. M. Willson, Ministers, with Messrs. A. Bowden,and W. Crawford, Ruling Elders, was appointed toinstal the Rev.S. O. Wylie in the Pastoral charge of the 2nd congregation,: Philadelphia,on the first Thursday of December, inst.A Petition of the Rev. Thos; Hannay for a disjunction pf thePastoral relation between him and the congregation of Conococbeague,in which petition , the congregation concurred, was granted.The Moderator, in the name ofthe Head of the Church, declaredthe said, Pastoral relation dissolved; and the Court, by resolution,expressed its sympathy With Mr. Hannay and the congregation, atthe afflictive dispensation, which rendered the disjunction soughtand granted, unavoidable.* The Clerk was ordered tp transmit ]toMr. * Mr. Hannay Bowden and sailedfor the session Europe of on the Monday congregation, week following a copy his pf Licensure. the minute—Er>. in the above case. ' ' ,t Ill-health on the. part of Mr. Hannay, rendering him unable to attend to his Pastoralduties, was his reason for requesting the dissolution.—Eb.

238 Ecclesiastical Proceedings.Presbytery adopted the following Preamble and Resolutions respectingMissionary efforts within its bounds,Whereas there is a manifest call for Missionary efforts to extendthe knowledge of the gospel, in the present circumstances of theChurch, and our Supreme Judicatory has directly called the attentionof subordinate Courts thereto ;Resolved 1, That Presbytery proceed with all convenient speedto put into execution the order of Synod, to accomplish Missionaryefforts.2. That the several congregations in the bounds of this Presbytery,who have heretofore taken no steps in this matter, take anearly opportunity of raising funds for Missionary labours, and thatsuch congregations as have made contributions, transmit such portionsas they shall deem expedient for the object of these resolutions.3. That until further order the funds raised under this order beappropriated to sustain ministerial labours, or services of licentiates,in the bounds of this Presbytery, at such places as Presbytery shalldesignate.4. That James C. Ramsey be appointed Treasurer of Presbytery'sfund for Missionary services, to whom collections shall betransmitted and held subject to the order of this Court.The following appointments of Supplies were made.1. Rev. C. B. McKee, Baltimore, till next meeting of Presbytery,except 5th Sabbath of Dec, 1st of Jan., and two Sabbaths inApril, at Conococheague ;—and to dispense the sacrament of theLord's Supper in the Baltimore congregation, with such assistanceas he can obtain, when convenient for the Session and congregation.2. Rev. J. M. Willson, 1st and 2nd Sabbaths, March, Conococheague.3. Rev. A. Stevenson, two Sabbaths, White Lake, he givingdue notice to the congregation.4. Rev. J. W. Shaw, 4th Sabbath Nov. and 1st Dec; Argyle ;2nd Sabbath Dec, Albany;—and to moderate a call in Kortrightand Bovina, at such time as he and these congregations may agreeupon, he preaching there on the Sabbath preceeding- and that succeedingthe time of Moderation.•5. Rev. J. M. Beattie, 2nd Sabbath Dec, 2nd Jan., 1st and lastSabbaths, March, Topsham;—and two Sabbaths before next meeting1of Presbytery; Kortright and Bovina, he giving due notice tothese congregations.6. Rev. S.-M. Willson. 2nd and 3rd Sabbaths Nov., Kortrightand Bovina.Presbytery appointed its next meeting to be held in Philadelphia,on the first Wednesday of May, 1845, at half-past 7 o'clock, P.M.Presbytery of the Lakes.—The following appointments were madeby this Presbytery at its last meeting:Mr. R. Z. Wilson, 3rd Sabbath October, Cedar Lake; 4th, Octoberand 1st November, Laporte ; 2d, Cedar Lake ; 3rd, York: 4thMacedon; 2d and 3rd Sabbaths March, Cincinnati; 4th Marph, 1st

Notices of Books. 239and 2d Sabbaths, April, Beachwoods and Garrison, discretionary ;then, till meeting of Presbytery or Synod, at Cincinnati, with theexception of one Sabbath at Xenia. Rev. A. McFarland, statedsupply at Jonathan's Creek, and one or two Sabbaths, Savannah.Rev. James Neil to supply Cedar Lake and to visit York, Lucascounty, O., and preach there one or two Sabbaths. Rev. R. Hutchinson,2d Sabbath, January, Garrison ; 3rd Beachwoods : 4th Cincinnati,and to moderate a call, if the people are in readiness.—Rev. J. B. Johnston, stated supply at Sandusky and 1st Sabbath,December, Garrison ;, 2d, Beachwoods ; 3rd, Xenia. Each ministerialmember of Presbytery to visit, distribute books and tracts andpreach to the colored ipeople as he shall be able, consistent withother duties.NOTICES OF BOOKS.Robert Carter, 58 Canal street, New York, and 58 Market street,Pittsburgh, continues to publish works of an excellent character.Among his recent publications we notice the following :1. A Commentary on Paul's Epistle to the Galatians, by Martin Luther.This Commentary is perhaps the best of Luther's writings. Hewrote it in the midst of his glorious and successful struggle againstPopery, and on his expounding the second time, in his public preaching,the epistle of which it presents a highly evangelical exposition.For centuries its praise, as well as its author's, has been in thechurches, and by it he, being dead, yet speaketh. In thisagei whenthe " man of sin" is making desperate efforts to regain his power,it is encouraging to see such a book called for by the christian public.The Work contains 575 pages, 8vo. large, on excellent papery beautifultype, and is afforded at the low price of $1,50.2. JHeditations and Contemplations, by the Rev. James Hervey, A. M.Hervey has long been a highly and justly esteemed author byevangelical and spiritually minded readers. His Meditations, &c.is a sweet work, calculated, in its careful perusal, to raise the mindof the devout reader to God, teaching and assisting him to "lookthrough nature up to nature's God." The present edition contains,"Meditations among the tombs,"—"Reflections on a flower garden,"—" Descant upon creation,"—" Contemplations on the night,"—" Contemplations on the starry heavens," and " A winter piece j"two volumes in one. We can cheerfully recommend our readersto procure this work and peruse it attentively.3. Country Strolls; and The OH Sea Captainj by Old Humphrey.'"We have heretofore noticed with favor and commendation otherworks by this entertaining and instructive author. Those we nownbticfe are equally deserving of commendation, and will be foundequally interesting. We admire Old Humphrey's works, for theirsententious and pleasing style; but still more, for the moral andpious turn which he gives to his narratives.

240 Items of Intelligence.ITEMS OF INTELLIGENCE.The Romish Church.—A letter from Rome states, that severalnew Cardinals were shortly to be appointed by the Pope, and thatthe Archbishop of Cologne, who has been received with the greatestdistinction by His Holiness, would be in the number. There are now,throughoutthe world, 147 Roman Catholic archbishops, 584 bishops,71 vicars apostolical, 9 prefects, 3 apostolical, and 3,267 missionaries.In the course of the present century (from 1800 to 1842) 40new episcopal sees had been created. In six years there have beenbuilt in England five new Roman Catholic churches on the largestscale of parochial churches. The one at Nottingham is the largestbuilt since the Reformation. St. George's when completed, willbe the largest church in London except St. Paul's. In the samespace of time 19 communities of nuns have been established, and9 of monks, while 9 clergymen of the English church have goneover, and a large number of students. A million and a half of RomanCatholic publications have in the same time issued from theirpress at Derby.—not for gratuitous distribution like many Protestantestablishments, but for sale. The Association for promotingRomanism, at Lyons, France, has sent to America during the pastyear, 1,044,895 francs—i. e. more than $200,000, to aid in the establishmentof Popery in this country—nearly as much as has been receivedby the American Board for evangelizing the entire paganworld!Suppression of Lotteries in Austria.—It appears by a letter fromVienna, that the Emperor of Austria has positively ordered the suppressionof lotteries in his state from the 1st of January next.—The persons who keep the lottery offices, and whose appointmentswere all for life, are to receive a small pension and a sum of moneyout of the profits of the lotteries for the present year,This good example should be imitated by those States of ourUnion which still tolerate and sustain this pernicious practice.. Thepublic sentiment of the world is against it.The American Bible Society.has issued more copies ofthe HolyScriptures during the month of October, than in any month sincethe formation .of the Society. The number is 47,442, of which 15,-316 were Bibles, 32,102 Testaments, and 14 copies of the Scripturesfor the blind ; the whole valued at $10,455 39. The increasethis year, over the last, in six months, is 59,195.Two more of the native converts of Madagascar have lately fallenvictims to the barbarous rage ofthe idolatrous queen. They werefirst subjected to torture to compel them to impeach others ; theirpersecutor failing in this, condemned them to death, after their execution,stuck their heads on poles and left them to.bleach in thescorching sun of Imerina. Seventeen native christians in all, havethus nobly laid down their lives for the sake of the Lord Jesus, andgone to receive their reward.

THEREFORMED PRESBYTERIAN.Vol. VIII. January, 1844. No. XI.CREEDS AND CONFESSIONS.[Concluded from page 206.]" Hold fast the form of sound words."In former essays it was proved from Divine testimony that thgChurch should have terms of Christian fellowship, distinct fromthe scriptures—and their necessity for drawing the line of demarkationbetween the Church and the world was demonstrated. Wenow shew, that the use of Creeds is sanctioned by ihe Church in everyage.When the distinctive appellation, " sons of God and sons ofmen," were employed—the one to designate the members of theChurch-—the other the men of the world, there was a virtual acknowledgmentof the principle for which we contend. All werenot then admissible to the society of the faithful—many would notbe called the sons of God. In the days of the patriarchs the Churchhad her badge of distinction. There was even more than conformityto outward ordinances required of the descendants of Abraham.They must be worshippers of the true God, Gen. xvii, 14,with 35, 2.During the existence of the Jewish nation, there were explicitterms of church fellowship. Especially in reforming periods themeasuring reed was applied to the temple, and to them that worshippedtherein—and in the time of the Saviour's manifestation inthe flesh,error and immorality were deemed sufficient to authorizeexpulsion from privilege, John ix, 22. However, the principlewas perverted by the malice of the Jews, it is one on which theChurch has always acted ; for it characterized the apostolic age, asappears from the passages already quoted from several epistles tothe Churches. In a word, the Church has admitted members intoher communion, on the principle of creeds and confessions, explicitlyor implicitly since that era down to the present time. Now,is it credible—is it at all possible, that the Church of the LivingE

242 Creeds and Confessions.God—" the pillar and ground of truth," has, from the primitiveaês of the world, been wrong in the matter; and the opponentsof creeds and confessions, alone in the right 1 Who will believethat the zealous contenders for the faith in every age and everyclime, have been mistaken in their views of creeds 1—And, thatthose time-serving men who delight to daub with untempered mortar,and to heal the wound of the daughter of Zion slightly, " sayingpeace, peace, when there is no peace," are undeceived, andalone entertain correct and liberal sentiments 1—The fact is indisputablethat the purest churches in their purest times have had confessions.Is it right then,, that the articles of the Churches, whichare nothing more than the records of successful victories over theprince of darkness, should he obliterated and forgotten 1 Monumentshave been erected to perpetuate the memory of victors andtheir great exploits. Shall not the soldiers of the cross learn fromthe example of those that establish lasting testimonials of the valorousdeeds of their famous heroes, to transmit to posterity the recordsof their glorious achievments, that succeeding generationsmay be excited to copy their noble example 1We all see the propriety and incalculable advantage of carefullypreserving the facts in natural sciences systematically arranged undertheir respective heads. The generalization of the botanist andchemist is seized with avidity by all who labor in these departmentsof useful knowledge. The discoveries of Kepler, Copernicus, andother philosophers of former days, are handed down as a valuablelegacy, to those, who at any future period, might engage in thestudy of the sublime truths which Astronomy reveals. What wouldbe thought ofthe man that would refuse to study the works of God,spread out before us in the map of creation, with the assistance ofsystems purposely prepared to facilitate his progress ? Mankindsee clearly in natural things. They profit by the attainments ofpast generations. Shall the Church alone suffer to pass into oblivion; the labour of those who have toiled to furnish forms of soundwords—to reduce Bible truth to a system, that unborn generationsmight be benefited by the light which they are calculated to throwupon the contents of the sacred volume % Or shall the " childrenof this world" still be wiser in their generation than the childrenof light ] Because therefore, the Church has always had her termsof communion, their use ought to be continued ; for it is the imperativecommand of Zion's Head and Lord, "Go thy way forth bythe footsteps of the flock," Song i. and see Heb. vi. 12. Let usthen attest our love to the Redeemer, and to his own appointed institutionsby obeying his voice—let us follow the footsteps of theflock—" Have a form of sound words, in faith and love, which isin Christ Jesus—and keep the good security by the Holy Ghostwhich dwelleth in us.We have established the right ofthe Church to compile a summaryof faith in the form of creeds and confessions : we have advancedin their vindication the divine warrant, " Have a form ofsound words : we have shewn that articles of association, or terms 'of ecclesiastical communion are indispensable to the existence of

Creeds and Confessions. 243the Church, as an organization distinct from the world ; and demonstratedthat a profession of belief in the scriptures is insufficientto preserve her purity—finally, since creeds verbal or written havealways been used in the Church, and since we are commanded tofollow the footsteps of the flock—we arrived at the irresistible conclusion."Now the Church should have her "forms"—she shouldnow hold fast former attainments ; for thus saith her redeemingHead, " stand ye in the way, and see and ask for the old Path,where is the good way, and walk therein, and ye shall findrest foryour souls," Jer. vi, 16.We apply the doctrine defended. All scripture is given by inspirationof God, and is profitable. Christians are imperativelybound to act upon every principle revealed in the Bible.—It is nottheir prerogative capriciously to dispense with any divinely appointedinstitution. The doctrine which we have confirmed is thereforeone of practical moment. Our applicatory remarks shall be addressedto three classes of professing Christians.1. To those who have no creeds.In the course of this discussion, the prevalent error has been exposed,that the pale of the visible church should be extended byrelaxing her discipline, and lowering the standard of qualificationspre-requisite to the enjoyment of her privileges. The solemn, indispensableduty of applying the measuring reed to the temple, andto those that worship therein, that the unrestrained communion ofall, who claiming the Christian name, " meet on the commonground of a common Christianity,'' might be effectually prevented,has been presented to view. It is contemptuous insult, and daringrebellion against the majesty of heaven, to stand out in opposition tothe command of God, and to permit error to luxuriate in that sacredtemple, whose whole precincts round about,should be most holy.The heretical and profane have no claim upon the children'sbread; they are justly excluded by the Master of assemblies. Tothe pleader for catholic communion we would therefore address thewarnino-—Beware, lest haply while opposing creeds and confessions,you be found fightingagainst God. Will you pretend, thatyou can devise more effectual measures for promoting the cause ofreligion than its gracious author 1 When he enjoins in his blessedword, " buy the truth, and sell it not," dare you sit in judgmentand pronounce any one truth non-essential—when he declares " thewords ofthe Lord are pure," precious as the silver of the seventhrefining, will you assume the right to decide authoritatively, that abelief ofthe truths essential to salvation is all that can be requiredof an applicant for admission into the bosom of the Church? Orwill you presume to tell how many truths we are required to believe,to obtain salvation, and how many we are permitted to reject? Hear what the Spirit saith unto the churches ; " If any mandefile the temple of Goa, him will God destroy, 1 Cor. iii. 18.—Depart ye, depart ye, go ye out from thence, touch no uncleanthing, be ye clean that bear the vessels ofthe Lord, Is. Hi. 11—"• If ye continue in my words, then are ye my disciples indeed, andyeshall know the truth, and the truth shall make you free," Joh.

244 Creeds and Confessions.viii, 31. Manifest therefore your love to the Redeemer, by obeyinghis voice. " Go thy way forth by the footsteps of the flock, andhold fast the form of sound words."2. To those who profess adherence to creeds.The office of these symbols in the Church, should be well understood.They are not to be permitted to assume the place oftheholy scriptures ; but to be used to stimulate to the more careful examinationof the oracles of God, to see whether the doctrineswhich they contain are agreeable to the scriptures. They are notthemselves the rule of faith, but they make known what the churchdetermines to be the meaning of that rule.Again, as the different departments of the Church have adoptedtheir respective confessions, it is a matter of no minor importanceto be able to discover which is the right. " To the law and to thetestimony, if they speak not according to this word, it is becausethere is no light in them." Before giving your assent to any " formof sound words," have you ascertained that it is founded on the" sure word of prophecy 1"—Have you examined the tenets ofthe various denominations of professed Christians in the light ofdivine revelation 1—And having done so in reliance upon the aidof the holy Spirit, have you taken your stand with those who haveset themselves for the defence of the whole truth of the gospel 1—If so ; notwithstanding the trials, privations, and persecutions, towhich an uncompromising advocacy of the testimony of Jesus maysubject you in a cruel and apostatizing age, happy are ye. But,if guided by the desire of indulging in the vain and sinful pursuitsof the world, and in the gratification of the flesh, you have connectedyourselves with some corrupt denomination, in order to enjoychurch privileges, it is high time to consider the danger of yoursituation. " Cease to hear the instruction that causes to err fromthe words of knowledge." Leave the flocksof your former companions,and unite with those who " contend earnestly forthe faithonce delivered to the saints."3. To Reformed Presbyterians.Let us be encouraged to maintain firmlythe excellent " form ofsound words" transmitted to us by our covenant fathers, assuredthat it embraces the whole truth, uncontaminaled. ' The WestminsterConfession of Faith, catechisms and covenants of the ancientScottish Church—those during monuments of the Reformation,destined to last until, and long after the millenial glory of the bloodboughtChurch of the living God, shall - have diffused its radianceover all lands, and sealed by the blood ofthe martyrs of Jesus, arecommitted to our trust. These invaluable documents, and thepriceless truths which they exhibit, have been abandoned, eitherin whole or in part, by every other denomination of Christians.—Shall we also relinquish the holy cause which we have espoused,because opposition is to encountered, and difficulties are to be surmounted.Shall we be ashamed to avow, or afraid to defend thesame principles, in the maintainance of which, our fathers periledtheir lives in the high places of the field % Besides, what can possiblybe gained by abandoning the high vantage ground which we

Creeds and Confessions. 245occupy ] Are the transient honors and profits of the world to beplaced in competition with that matchless crown of immortal glorywhich shall eternally flourish on the heads of all who, through muchtribulation, enter the kingdom of heaven 1 Nay, we have everyinducement to persevere—strong motives to deter from betrayingthe cause ofthe Redeemer. Among many, two prominent considerationsinspire us with courage to wage the unequal conflict.—The danger of apostacy, and the prospect of a speedy deliverance;a glorious victory. Respecting the former, it is the declaration ofGod, " if any man draw back, my soul shall have no pleasure inhim," Heb. x, 38. It is indeed lamentable to see many who appearedlike pillars in our Zion, and champions for the truth, turnaside like a bow that shoots deceitfully. They did not hold fast the" form of sound words" in faith and love which is in Christ Jesus ;and by refusing to keep the good security through the Holy Ghost,they provoked the Spirit of all grace to withdraw his influences.The deviation of apostates from the right path may appear atfirst little divergent, but their distance from the footsteps of theflock, increasing as they preceed, they are insensibly led so far fromthe road leading to the celestial city, as to be caught in the toils ofSatan, and to despair of ever being able to retrace their stepSi Itis true the Redeemer oft-times compassionately calls back his wanderingsheep, but it is equally true, that the backslider in heart isfilled with his own ways, Prov. xiv, 14. Do we then desire toescape the apostate's doom—his irremediable destruction, let it beour deliberate resolution to retain our integrity, and hold fast theprofession of our faith without wavering. But viewing the incentivesto duty under the other aspect—the consolatory prospect ofZion's deliverance, and the ultimate success of our cause, we havethe strongest encouragement to hold on our course, in the dark andcloudy day. Soon shall cheering promises receive their accomplishment—soonshall the soul-stirring apostrophy of the prophet to thechurch, " Awake ! awake ! put on thy strength, O Zion ! put onthy beautiful garments, O Jerusalem, ihe holy city; for henceforththere shall no more come into thee, the uncircumcised and the unclean,"receive the response ofthe most happy fulfilment—for "thewatchmen shall lift up the voice, with the voice together shall theysing, for they shall see eye to eye, when the Lord shall bring againZion." " Blessed is he that waiteth and cometh to the thousand,three hundred, and thirty days;" witnessing for the precious truthsof a covenanted reformation. Yea, unutterable, inconceivableglory shall be the reward of all who stand in their lot and endureto the end. Keeping our eye steadily fixed on the recompense ofreward, let us endure all hardness, as good soldiers of the cross ofChrist ; then in the prospect of a glorious and blessed immortality,when retiring from the church militant to the church triumphant,we shall be able, each for himself, to give utterance to the trium^phant language of the Apostle of the Gentiles, " I have fought thegood fight, I have finished my course, I have kept the faith, hence^forth there is laid up for me a crown of righteousness, which theLord, the righteous judge, shall give me at that day; and not to,me only, but to all them, that love his appearing."

246 The War with the Dragon[Continued from page 179.]THE WAR WITH THE DRAGON.In the second place, the ordinances ofthe Church are corruptedby the flood ofthe dragon.Many deny the visible organization of a visible church—the divineright of the office, power and work of the ministry as recognizinga distinct order of men clothed with office and authority fromGod ; and as called, qualified, ordained, and sent in the name ofthe church's Head. And hence, the gross corruptions painfullywitnessed, in the swarms, like locusts, of uncalled, unqualified andunfit ambassadors, under the pretension of being ministers of Christ,while really they are the ministers of Anti-christ, going throughoutthe land spreading pestilence and death around them.1. The preaching of the gospel is corrupted. The preaching ofthe word is an effectual means of converting sinners, and of promotingtheir sanctification, '• Begotten with the word of truth,"James i, 18. " Sanctify them through thy truth ; thy word istruth." Jno. xvii, 17. • Satan has succeeded in superinducing almostinnumerable plans to corrupt or subvert the divine ordinance, atonce simple and designed to exalt free grace and humble the sinner.In connection with the word, or to the exclusion of its faithfulpreaching, the anxious bench is erected, and the suppressionof truth, modifying and trimming so as to remove the offence ofthecross, has become the popular preaching of the day; and insteadof faithful exhibitions of divine truth and its application to the heartand conscience, the pulpit resounds with harmless moral essays.—" The present truth," and " the word of Christ's patience" are sufferedto fall in the streets, lest occasion should be given for the perpetuityof divisions—sins henious, committed in high places, left topass unrebuked, lest the frowns ofthe " ungodly great," should beincurred—ambiguity often thrown around the vocabulary of thepulpit, lest every grade and discrepancy of hearers should not goaway pleased—few say to the wicked rulers of the land, in the languageof faithful rebuke, " I have not troubled Israel; but thou andthy father's house, in that ye have forsaken the commandment ofthe Lord," 1 Kings xviii, 18,—few fulfil the awfully responsiblecommission—"see, I have this day set thee over the nations, andover the kingdoms, to root out and to pull down, and to destroy,and to throw down, to build and to plant," Jer. i, 10—few declarewithout compromise, the whole truth regardless ofthe favor or thefrowns of the world. Alas ! too many on the other hand rack theinventive powers of intellect in the discovery of new plans for theconversion of sinners, the sanctification of saints and the reformationofthe world.2. The ordinances of divine worship are corrupted. Singingpraise is an important part of religious worship, and is now in theChurch of Christ subjected to painful and mournful corruptions ;not merely by the introduction of uninspired composition to the

The War with the Dragon. 247fasupplanting ofthe songs of divine inspiration ; but by the introductionof almost all the popular errors and heresies that have been vomitedforth from the infernal mouth, spreading their destructivepoison in the songs in use in most of the popular churches and sectsofthe age. Into this subject we propose not here to enter: oneremark by the way only. If in the psalmody of orthodox churcheswe find gross errors, and these errors chanted with enthusiasm,may we not ask—If these things are found in the green tree, whatshall we find in the dry "I We shall find in their Hymn books thetrue indices to their respective creeds. All these cannot be acceptable,and pure offerings to God. Take a few examples from Dr.Watts, the evangelical poet and chief musician of some of the reputedorthodox Churches ofthe day, In Ps. lxviii, 18, the Redeemer isrepresented in his ascension leading captivity captive—" A multitudeof captives," as Eph. iv, 8, up to heaven—a multitude of redeemedsinners retaken from Satan, who had taken them captive.These crowned his triumphal'march. But according to the imitation,(rather metamorphosis,) Christ led " the rebellious powers ofhell"—the devil, and death and sin up to heaven, dragged at hischariot wheels, his captive prisoners taken in war. The Doctorexpounded from the shocking and infernal practice of the heathentaking prisoners in war, and reducing them to perpetual slavery ;whereas, he should have expounded from God's book, and thepractice of patriarchs. The father of the faithful furnishes a key tothe interpretation ofthe Psalm, in his vanquishing the captors, andbringing back the captives to give them their liberty, Gen. xiv.—Perhaps the memorable event in the Psalmist's own history, recordedI Sam. xxx, would furnish a much better key to the Psalm thana pagan triumph from which Satan tempted the good Dr. to paganizea sweet portion of the book of God's grace. Another example—Hymn cvi. Book 2, where we have a strange medley of contraries—ofArminianism and Calvinism—Christ shedding his blood fora " soul formed for woe," that reprobate soul a subject of the savinggrace of repentance ! Indeed the book is full of such errors andcontradictions ; and .these offered up to God in the ordinance ofworship. What would it be to offer the torn and the lame 1The ordinance of prayer is corrupted by offering written forms,instead of the breathings ofthe Spirit. This corruption is connectedwith the confounding of a distinction betwixt singing and prayer,that should never be overlooked. The question is often asked withan air of triumph—--If we may compose our own prayers, why maywe not compose our own praises 1 In the question the majnpointat issue is forgotten—we may compose neither. Uninspired prayersand praises will both, alike be rejected—they cannot be offeredin faith, and " without faith it is impossible to please God ;" " whatsoeveris not of faith is sin." Now the Spirit has inspired our songs,and the grace of faith is promised, by which believers may assuredlyoffer them with acceptance ; and the Spirit is promised to takethe things that are Christ's, and shew them unto us—thus far and nofarther runs the promise in relation to composing our praises. Farotherwise is the promise in relation to composing our prayers.—

248 The War with the Dragon.Though we know not how to pray as we ought (and how then canwe write prayers as we ought V) yet, " the Spirit helpeth our infirmities."And how 1 By guiding the pen 1 No ; but with groaningsthat cannot be uttered, but breathed, " Hide not thine ear at mybreathing, " Lam. iii, 56. The Spirit breathes into the soul (inspiresJ and the same Spirit directs in breathing out the breath of hisown inspiration. Thus, acceptable prapers are inspired. Where^fore the distinction is this—the Spirit of inspiration infallibly guidedthe pen of the inspired psalmist in writing Zion's Songs. TheSpirit of inspiration (" prayer and supplication") is promised toguide the believing supplicant in extempore prayer, but not written.Therefore every written prayer is a corruption of an ordinanceof worship.The ordinance of social fellowship worship is corrupted. Th,eprinciples which should govern in matters of worship are too oftenoverlooked by the Christian, We are bound to receive, observe,and keep pure and entire all such religious worship and ordinancesas God hath appointed in his word. We are forbid to worship in anyway not appointed in the word., These moral principles applied tosocial:worship, would either banish the societies from the churchas not appointed in the word; or, they would bring all the churchesup to the observance of them, as appointed in the word. If thesocial fellowship worship be of divine appointment, then let it betreated as other ordinances—made a term of communion. If it bea commandment of men, then let those who, instead of doctrinefrom God, will so worship, receive the censures ofthe church asinnovators and corruptors of God's worship. All his ordinancesshould be subjected to ecclesiastical supervision ; and not left tohuman discretion, expediency or caprice. In the church visiblethese are deposited for pure and safe keeping ; and all admitted toher pale should be required to observe whatsoever God commands.Far otherwise is it in the various churches in relation to the ordinanceunder consideration. Its treatment would indicate that it isjudged to be a kind of " sui generis" creature, neither divine norhuman; and yet partly both. A lamentable evidence of the lowstate of vital religion, and that the flood has spread wide its corruptions.To lift up a standard, and stem the torrent, let all thechurches come up to the testimony of the witnesses, and in spiritand in truth worship God in this ordinance, and give it a place intheir subordinate standards, in common with all other ordinances ofChrist's appointment.Family worship is corrupted. In many churches, families areindulged in the known neglect of this duty ; especially in the absenceof husbands, wives are not required to observe it. Theomission of singing has became quite prevalent. This latter is astriking evidence ofthe introduction of one error leading to another,and thus innumerable errors and corruptions are found in train. Humanpsalmody led to instrumental music—the choir—then silencein the church on the part of all who are not finished,singers—thenin the family no singing rather than bad singing. The transition iseasy—if a bad singer is unfit to take part in the singing of the

The War with the Dragon. 249sanctuary, he is unfit to lead in the singing of the family. Again ;—a taste for sound rather than sentiment led to imitations, to theexclusion of scripture songs—that rampant taste led to instrumentalmusic—this gradually to the extinction of the human voice inthe church, unless attuned in scientific and skilful unison with theorgan or viol. Then the easy transition—with6ut the instrumentor the skilful voice, no song in the family " when shines the morninglight,"—no " declaring God's faithfulness every night." Let thequery be solved—why omit singing in family worship 1 Must weto meet this, offer an argument to prove the divine institution ofsinging praise to God in the family, morning and evening !3. The discipline of the church is corrupted. This will be foundto obtain both among administrators and subjects. In the family—the nursery, the seeds of misrule, insubordination, and factious rebellionare sown. Too often it proves the training school of peststo society ; and instead of driving foolishness from the heart tendsrather to foster its giant growth, till in manhood the alumni go forthinto society dangerous and threatening anakims, or sons of Zeruiahdefying the church's most salutary and efficient discipline.The same may be said ofthe primary schools. Here, where thebible should be the school book, and bible principles govern masterand scholar, too often paganized books and paganized teachers imbuethe youthful mind with a paganized taste, from which it is seldomredeemed through future life. Here a taste for novel readingis contracted—here a spirit of freethinking, and libertinism is engendered—herea spirit of insubordination is caught—here a disliketo all lawful restraint is secretly but surely nourished up in the pupil.And why all these, and many other baneful influences andeffects in the primary schools 1 Because the dragon has corruptedthem'—they are radically wrong—they are grossly paganized. Infidelityand popery have set their crushing and demoralizing heelupon the common schools in our land to an alarming extent. Thefree school system though well designed and good in many respects;yet, doubtless the dragon had his design in its organization—-deeplaid corruption under pretext of guarding against sectarianism.—Every school not taught by a pious and orthodox teacher—not havingthe bible as a principal school book—not'opened or closed withprayer, and not mixed with religious instruction, is a corrupt and acorrupting school.The discipline of the state is corrupted. This is to be expected.The fountains are infidel and the streams cannot be pure. Thecorrupting influence of a corrupt popular civil discipline, will befelt in the church. It cannot be otherwise without miracles ofgrace. '• The world wondered after the beast." Surrounded bylicentiousness, legalized and almost unbounded; the contagion willbe wide spread, and the infection deep; and in defiance of the mostindefatigable vigilance, the church will contract much of the spiritof the age, and of the civil institutions of the land. Through allthese channels, with great facility, the dragon conveys the streamsof his defiling floodinto the very bosom of the church—her disciplineis corrupted.F

260 The War with ihe Dragon.Here let it suffice to present a mere skeleton ; and every readerean fill it at his leasure.1. Ecclesiastical judicatories too often for party or personal purposesadminister the discipline of the Lord's house. 2. The libeller,appellant or complainant too often prosecutes from personal orparty motives, rather than forthe glory of God, Zion's good andthe edification of the subject of discipline. 3. The libelled or subjectof process usually receives the summons as the attack of a foe—meets it with passion and resentment—enters the ecclesiasticalarena as a true pugilist or a furious gladiator. 4. The congregationtake sides, and like the seconds in a duel, inflate the swollen bosomsof the combatants, with courage, ambition, anger, revenge;and against the hour of trial the waked up partisan's eyes like burnishedswords gleam terror around. 5. Too often all parties, directlyor indirectly concerned, prejudge the whole case, and predeterminetheir course in relation to the decision of the court. Hence,factions, schisms, declinatures, on the ground of a judicial decisionin which a deep partisan interest was taken. 6. Often a party interestedsets up hisjudgment above his disinterested judges, makinghimself the judge supreme in his own case, and over his judges too.7. Often, when inferior courts are supposed to err, the party aggrievedcharges the error upon the whole church, in her judicatories,standards, communion and all ; and instead of protest and appeal,opens an exterminating war upon the church, her standards,judicatories, members and fellowship. 8. How seldom is disciplineexercised under the influence ofthe truth—that it is administered inthegreat and dreadful name ofthe Lord Jesus Christ, and that whatis bound or loosed on earth in his name, is bound or loosed inheaven.4. Covenanting as an ordinance is corrupted by the dragon. 1.Many in principle and practice deny it to be an ordinance to be observedunder the N. Testament dispensation; and consequently thedescending obligation of moral covenants upon posterity, as representedin the taking of them. 2. Many limit the descending obligationofthe covenants of our fathers to religious duties, rejectingthat part ofthe moral duties embraced in the covenants relating tocivil things. 3. The duty of renewing the covenants after the exampleofthe faithful contenders in former reforming and sufferingperiods, is to a lamentable degree overlooked. We have forgottenthat all true revivals from the beginning were connected with covenanting—thatcovenanting never was engaged in, in its true spiritwithout an accompanying revival—revival usually preceding andsucceeding. We have forgotten that the last great, and greatlylonged for revival will be connected with covenanting, Isa. xliv, 3-,5, Jer. 1, 4, 5—that covenanting will be the harbinger of the Messengerof the covenant, who is soon to come to his temple to purgeit from all the corruptions of the flood, and purge the sons of Leviand their offerings. 4. Covenanting is lamentably corrupted by frequentcovenant violation. How prone to forget that God's vows areupon us; and consequently, we profane his covenant and prove perfidiousin it. We forget that breach of covenant opened the flood-

Notices ofthe Covenanters. 251gates through which rolled the first, great and overwhelming waveofthe dragon'sflood which carried our whole race away from God,and that its high and swollen and terrific volume will roll on carryingus farther and farther from God, till the spirit of covenantingbreast the surge and raise our heads above its waves, and in thestrength,of Him who sits upon the floods as the Covenant of thepeople we lift up our hand and take hold on God, entering into covenantbonds which bind God and man in the closest unity and enjoyment.There in the royal pavilion will we be safe from the corruptionsofthe flood. Lord bring us into the bond ofthe covenant—hide thy people in the secret of thy tent and preserve the womanin the place prepared for her in the wilderness !J. B. J.(To be continued.)NOTICES OF THE COVENANTERS.—NO. 7.Mrs. Harkness of Miichellslack.The house of Mitchellslacks in Closeburn, was frequently a place

252 Notices of the Covenanters.eompany under the command of Dalzell ofGlenae, whose name isconnected with the story of the White Flag, mentioned in the" Traditions of the Covenanters ;" others say that the commanderwas Lag, but this is scarcely likely, as the district in which Mitchellslackswas situated was that over which Dalzell had the supervision,and the dragoons, as the story tells, conveyed the captivestowards Glenae. The party in their route had to traverse the drearywaste of Gaven Moor, within the lonely precincts of which manya solitary covenanter sought a refuge from the foe. It was aboutthe evening dusk when they reached a cottage on the skirts of thesolitude, into which they entered, for the soldiers in their raidsamoner the peasantry could pass no dwelling, however humble inits appearance, without intruding themselves to see what could befound in the way of eating, for they seemed always to be hungry oruncommonly thirsty, so that any thing in the shape of victuals orliquids was eagerly devoured by them. Nor were they heedlesswith regard to the inmates, for if they could find a covenanter it wasan additional prize. No opportunity, therefore, was allowed toslip of searching the huts in the moorlands, and acting according totheir capricious and rude manner. During the time the soldierslino-ered in the cottage, Mrs. Harkness, whose anxiety had nowreached its height, quietly placed the infant in the arms ofthe maidwho had accompanied her, and stole to the door. The shadows ofthe evening were fast closing in, and the obscurity of the eveningfavoring her design, she fled from the house to seek, she knew notwhere, a hiding place. In the vicinity of the spot there was astreamlet, the banks of which were clothed with a dense thicket,and towards this she directed her hasty steps and found a concealment.It was not long ere the soldiers missed their prisoner, andthey sallied out in quest of the fugitive. They ran to the thicket,naturally supposing that she had concealed herself in its coverts,into the heart of which they discharged their muskets, if perchancea ball might reach her person and either kill or disable her. Theirfiring, however was in vain, for she was beyond the reach of theirshot and hidden in a place where it was not likely they would soonfind her. But she had left her babe behind, and this saddened herheart and filledher with many an anxious thought; she did nothowever suppose that the soldiers would injure the child, but trustedthey would send him home to rid themselves of the incumbrance.The wily troopers, however, fell upon a scheme to draw her ifpossible from her retreat; they brought out the infant and made itcry bitterly, thinking that the mother would forthwith spring to itsrelief. She was all the while within hearing, and her bowels yearnedover her sweet babe, but she knew that her presence would dono good, and therefore she remained in her concealment. In a littlethe child was carried to the house, and committed to the care ofthemaid who tended it with a mother's care. Owing to the darknessof the night, or some other reason, the soldiers abode in the cottagetill the morning, and Mrs. Harkness, we may suppose, cowereddown among the bushes tillthe dawn of day, not being ableto find her way to any dwelling in the murky night, and being withal

Notices of the Covenanters. 253unwilling to leave the neighbourhood of her little boy, respectingwhom she felt so much anxiety. The morning at length came, andthe troopers prepared to move, carrying with them the maid andthe child. Tradition does not say, but it is every way likely, thatMrs. Harkness would leave her retreat and enter the cottage whenthe party was gone, and learn from the indwellers all that had befallenduring the night. As the soldiers moved onward they metwith the chief commander on the moor, who interrogated them respectingthe child, who was now crying pitifully in his nurse'sarms. When he learned the circumstances, and saw the swolncountenance of the weeping babe, he was touched with compassion,for he was probably a parent himself, and he instantly releasedthe maid with her charge, who began to retrace her steps with alight heart, and hoped to be able in a short time to replace him inhis mother's arms. When she had retreated a little, she was calledback by the party, who lingered on the moor, and she turned witha throbbing breast under the impression that the commander hadchanged his mind, and that she and her little charge were yet to becarried off as prisoners ; she was, however, agreeably disappointed,for instead of being driven away to the garrison, the officer hearingthe child still continuing to cry, had searched his pockets for somecandied sugar which he happened to have with him, which be requestedthe maid to put in the infant's mouth for the purpose ofpleasing him. This little anecdote is current among the peasantry,and is uniformly considered by them as a wonderful display of sympathyon the part of a hardened persecutor. We may easily conceivethe feelings with which Mrs. Harkness would receive thenurse and the babe that morning at the cottage, after a night of somuch peril, anxiety, and grief. The Lord brought again their captivitylike streams of water in the south,—weeping may endure fora night, but joy cometh in ihe morning. These were times of incessantharrassings to the conscientious few who kept by their integrity,and who could never count on a single day's security, nor ona single night's uninterrupted repose. Mrs. Harkness was on thisoccasion delivered out ofthe hand of her enemies, and was permittedto visit her habitation once more in peace.At another time this worthy woman was apprehended and carriedbefore one of the district courts as an avowed and incorrigiblecovenanter, and especially as one who harboured the wanderers.On this occasion she feigned herself a simpleton, and seemed eitherto understand or not to understand what was said as best suited her.It was proposed that she should take the test,—" O yes," said sheholding her apron, " give it me here, I will take it home to my littlechildren, who in these hard times will be happy to receive anygift which your honours may be pleased to bestow." This apparentsimplicity created a laugh, and the gentlemen who sat on trialbegan to consider her more an object of pity, than a subject againstwhom to institute a legal process. The laird on whose estate shelived, and who happened to be one of them who sat on the trial,understood the woman, and helped to deepen the impression respectingher mental imbecility, for even he was in danger if she

254 Notices of the Covenanters.was convicted, because lairds were made responsible for their tenants,and farmers for their cottagers, and he exclaimed, *' What isthe use of citing persons of this description before us 1 Let hercase be dismissed as incompetent, and let her go home." Somesay that this was the laird of Drumlanrig, but this is not at all probable, it must have been Kirkpatrick of Closeburn, a man who itis well known was favourable to the Covenanters, and who employedevery means to screen them. Drumlanrig, on the otherhand, was a violent persecutor, he spared none, and no tenant onhis lands could be permitted to hold covenanting principles nor toact on them.The mention of the name of Mrs. Harkness, suggests the followingbrief anecdote of Thomas Harkness of Lockerben, a place notfar from Mitchellslacks. The house of Lockerben, like that ofMitchellslacks, was an asylum to the persecuted, and this subjectedthe worthy occupant to no small distress. Lockerben is a wild retreatamong the hills, and exactly such a retreat as was in thesetimes coveted by the poor persecuted people who had no certaindwelling place. Thomas Harkness, like the rest of his brethrenin affliction, was obliged to retire to the mountains to seek an abodein the wilderness. At one time he repaired to his house for a changeof linen and a supply of provisions. He had scarcely obtained hisobject when a company of troopers appeared at a short distancefrom the house ; he retreated by a window in the back part ofthehouse, carrying a musket with him for the purpose of self-defence.As he was fleeing from the place he was observed by the military,who rode hastily forward and firedtheir shot thick after him. Oneof the dragoons, mounted on a swifter horse than his fellows, wasgaining ground on him, with the intent of pouring the murderousshot into his body, when Harkness wheeled suddenly round, andlevelling his piece sent the whizzing ball through the fleshypart ofhis leg. This incident arrested his pursuit, and it seems also thepursuit of the troop. Harkness escaped to the heights, where heconcealed himself, along with the rest of his brethren in suffering.The wounded soldier was conveyed to Lockerben, where he remainedtill he recovered. The family of Lockerben were greatlyharassed in those times, but they maintained their integrity, andcontinued to minister as they had opportunity, to the wants of thedestitute witnesses who frequented the wilds in the vicinity. Thememory of these worthy people is cherished to this day, and hadin honour, not only by their posterity, but by the inhabitants ofthemoorlands, who love to recount the holy deeds of the faithful remnant,who " loved not their lives unto the death."

Reformed Presbyterian Synod in Ireland. 265REFORMED PRESBYTERIAN SYNOD IN IRELAND-Minutes of the Annual Meeting, held at Londonderry, July 16rA, 1844.The Synod of the Reformed Presbyterian Church in Ireland met,when a discourse was preached from Isaiah xxviii. 16, 17,—Therefore,thus saith the Lord God, behold, I lay in Zion, &c,"—by theRev. William Russell, the Moderator, who constituted the Courtby prayer.Rev. Alexander Brittin was elected Moderator for the en suingyear.The minutes of the last Annual Meeting were read, and the hourof adjournment being come, it was agreed, that Synod should meetat 6 o'clock, in the evening, for devotional exercises, to be conductedby Rev. Messrs. Graham, Stott, and Toland; after whichPresbyteries were requested to meet, to prepare their reports, andthat public business should be resumed at 7 o'clock, to-morrowmorning.Adjourned with prayer.Wednesday 7 o'clock, a. m.The Synod met, and was constituted.The following were the reports of Presbyteries read and received:—The Northern Presbytery report, that, since the last AnnualMeeting of the Supreme Judicatory, they have held four meetings.These have been distinguished by brotherly concord and affection ;the proceedings were comfortable to themselves, and were, theytrust, subservient to the edification of the Church. For such undeservedgoodness, they would desire to ascribe to the King of Zionall the praise, and would say, " Not unto us, O Lord, not unto us,but unto thy name give glory, for thy mercy and for thy truth'ssake."The several Congregations under their care have enjoyed the administrationsof Gospel ordinances; and to a considerable extent,they trust, have profited by the dispensation.On the 18th of October last, the Presbytery held a diet of visitation,in the Congregation of Kellswater; and they have satisfactionin reporting that they found the Congregation in a prosperouscondition, the minister, elders, and people, being attentive to theirrespective duties.On the 11th of March, Mr. M'Carrol having delivered satisfactorypieces of trial, was licensed to preach the everlasting Gospel.—The arrangement of Synod, respecting the Congregation of Belfast,was, during the last season, observed, with a few exceptions;and in consequence, this important vacancy obtained a more plentifulsupply of public ordinances than formerly ; and subjects connectedwith the Church's History and Testimony were discussed,considerable interest being manifested by the people, and by a portionof the religious public.

256 Reformed Presbyterian Synod in Ireland.Presbytery furthermore report, that the following Students, indifferent degrees of forwardness, who have been examined byPresbytery, and submilted specimens of progress in study, are undertheir care,—viz., Messrs. William M'Caw, James Adams, JosiasChancellor, Robert Stewart, Henry Stewart, Alexander Savage,Francis Anderson, Samuel Carlile, and James Lynn :—Ofthese, William M'Caw and James Adams, having finishedthe prescribedcourse of study, collegiate and theological, and having beenexamined by Presbytery, are recommended to Synod for generalexamination.Inconclusion Presbytery report, that days of Fasting and Thanksgivinghave been observed by all the Congregations under theirinspection, and that the claims of the Missionary cause have been,to a gratifying extent, responded to ; and they rejoice that amongtheir people there appears a growing interest in the great work ofChristian benevolence. Fearing there is ground to conclude, thatnotwithstanding attention to outward order, the cause of vital godlinessis low in our day; and looking forward to times of trial thatare approaching, we would earnestly desire that the Spirit from onhigh may copiously descend, to quicken the dry bones, to animateprayer, actuate holy efforts, and to render plentiful, in the fruitsof righteousness,the vineyard of the Lord. The Rev. James A.Smyth is Moderator, and the Rev. Thomas Houston, Clerk.The Western Presbytery report that, during the past year, theyhave enjoyed many evidences of the countenance of the Church'sexalted Head. They are aware of many imperfections in the dischargeof ministerial duties; but they have reason to say, that theLord has not treated them as they have deserved.Since the last Annual Meeting of Synod, they have held sixmeetings, all of which were distinguished by peace and harmonyamong the members ; and no case occurred, in which Presbyteryexperienced difficulty in adjudicating. The people committed totheir care have given satisfactory evidence of walking in the fearofthe Lord, and in peace among themselves, although subjectedto many trials, common to them with others throughout the land,and encompassed by temptations, peculiar to themselves as faithfulwitnesses for Christ.The days of Thanksgiving and Fasting appointed by the Synodhave been observed, and the Lord's supper dispensed twice in alltheir Congregations, in the course of the past year.Presbytery, in conclusion, report that they have under their careMr. John Armstrong, Student of Moral Philosophy, and Mr. RobertWallace, who, having finishedhis studies at college, is nowrecommended to Synod for general examination. The Rev. JamesKennedy is Moderator, and the Rev. Alexander Brittin, Clerk.The Southern Presbytery report, that, during the past year, theyhave held four regular meetings. The utmost harmony of sentimentand cordiality of affection have prevailed among them ; andin all their deliberations they have experienced how pleasant it isfor brethren to dwell together in unity. All the Congregations underthe care of Presbytery also enjoy the blessing of peace.

Reformed Presbyterian Synod in Ireland. 267The ordinances of the Gospel have been regularly administered,and the sacrament of the Lord's supper dispensed in most of theCongregations twice during the past year. The vacancies of Dromoreand Grange have received such supplies of preaching as thePresbytery were able to furnish, and the Lord's supper has beendispensed-lately in the latter Congregation. The Society in Dublinalso enjoyed the labours of a Licentiate for four Sabbaths, underthe direction of Presbytery, during- the past year. The days ofThanksgiving and Fasting have been observed in all their Congregations.Attention has been giveu to the cause of Missions, and insome quarters additional efforts have been made to,increase the missionaryfunds of the Church. Presbytery farther report, that onthe 14th of May last they held a diet of visitation in the Congregation'of Ballylane, and found the Congregation, increasing in numbers,and minister, elders, and people, attentively observing theirappropriate duties. The following Students are, at present, underthe'care of Presbytery,—viz., John Little, Wm. Hanna, WilliamStavely Graham, Hugh Stewart and James Lawson ; the last ofwhom having finishedthe prescribed course of collegiate study, andhaving satisfied the Presbytery of his attainments in literature andtheology, is now recommended to Synod for general examination.Presbytery lastly report, that Mr. William Stavely Ferguson,having delivered, before them, the usual pieces of trial with approbation,was, in the month of March last, licensed to preach theeverlasting Gospel; that the Congregation of Grange, having, onthe 14th of May, supplicated for the moderation of a call, with aview to obtain a stated ministry among them, a member of Courtwas appointed to moderate, and a call, regularly filled up for Mr.W. S. Ferguson, of which he has since accepted, and steps havebeen taken with a view to his ordination. The Rev. Thomas Cathcartis Moderator, and the Rev. John Hawthorne, Clerk.The Ministers and Elders were instructed to meet with the Clerkof Synod, at half-past 4 o'clock, this afternoon, to settle for theMinutes of Synod for last year, and make their returns to the SynodicalFund.It was arranged that the Missionary Board should meet this evening,at 8 o'clock, and that the business of the Missions oftheChurch should be taken up on to-morrow, at 10 o'clock.The fourth Thursday in November was appointed to be observedas a day of Thanksgiving ; and the fourth Thursday in January,1845, as a day of Fasting.Mr. M'Fadden was appointed to prepare a summary of Causesof Fasting; to be submitted to a Committee, consisting of Rev.Messrs. Graham and Houston.Dr. Stavely, with Rev. Messrs. Dick and Russell, were appointeda Committee of the Signs of the Times.The Committee of Bills forlastyear, consisting of Rev. Messrs.Graham, Smyth, Stott, and Simms, was re-appointed, during thepresent Sessions of Synod.4vMr. Houston stated, on behalf of the Committee appointed towatch over our Students attending the Royal Belfast College, thatG

268 Reformed Presbyterian Synod in Ireland.the attendance on the weekly meetings held with them during thewinter was regular; that the time was chiefly occupied in readingcritically a portion of the Greek New Testament, in examinationof Alexander's Evidences, and in attention to the business of Missions; that all the Students manifested considerable interest in thesubjects brought before them ; and that the several meetings appearedto have been profitable.The appointment ofthe Committee was continued.Dr. Stavely was appointed to conduct the devotional exercises,at 10 o'clock ; when the Court adjourned.Wednesday, 10 o'clock, a. m.Dr. Stavely conducted the devotional exercises; after which thebusiness of Synod was resumed.On inquiry, it appeared that the Synodical arrangements of lastyear, for supplying the Belfast -Congregation with sermon, hadbeen generally fulfilled.The Committee of Foreign Correspondence reported progress,and the appointment was continued.Mi. Nevin stated that collections had been forwarded, from afew of the Congregations, to assist in defraying the expenses incurredby the people of Derry, in defending and sectoring theirhouse of worship.Synod enjoined, that those Congregations which had not contributed,should give immediate attention to the matter.The next meeting of Synod was appointed to be held in Belfast,on the third Tuesday of July, 1845, at 12 o'clock, noon.The Draught ofthe Act of Covenant-Renovation was read, whenthe Court adjourned till 5 o'clock, p. m.Wednesday, 5 o'clock, p. m.The Synod met, and resumed proceedings.The draught of a letter was read, in reply to the one transmittedfrom the Synod in Scotland, respecting the interchange of the laboursof Ministers and Licentiates,* which was generally approved;The Committee were instructed to have it revised, and submittedto Synod before its final adjournment.Rev. Dr. Stavely, with Rev. Messrs. Nevin and Simms, were appointeda Committee to prepare an abstract of our Books of Dis^cipline.The report of the Education Committee was received, and a fewcopies of the plan of education forthe Students, in its amendedform, ordered to be, printed and sent down to the several Sessions.The appointment of the Committee was continued.It was arranged that the Session of to-morrow morning shouldbe spent in private conversation, and that Mr. Johnson conduct thedevotional exercises, at 10 o'clock. Adjourned by prayer.Thursday, 10 o'clock, A. m.The Synod met, and Mr. Johnson having conducted the religiousexercises, the business of the Court was then resumed.The Secretary proceeded to read the Sixteenth Annual Report ofthe Missionary Board, together with several interesting communications,in answer to letters of inquiry, respecting a suitable partof the heathen world in which to originate a Mission.

Reformed Presbyterian Synod in Ireland. 269The report was received, and ordered to be printed and circulatedthrough the Church.The Board of Directors consented to continue in office for anotheryear:—to meet in Belfast on the last Wednesday of December,and in Londondery on the first Wednesday of May, 1845.Rev. Dr. Stavely, wil^Mr. Graham, were appointed to transmita letter to Rev. William; Sommerville, one of our Missionaries inthe Colonies, expressive of the sympathy of Synod in his presentafflictive circumstances.Rev. Messrs. Graham and Houston were instructed to address aletter to Dr. Kalley, expressive ofthe sympathy of the Synod inthe case of the converts in Madeira, and particularly that of MariaJoquina ; and another to the Moderator of the Church of the Waldenses,expressive of our sympathy in the sufferings of that people.Synod enjoined, that Ministers and Elder3 of our Church shouldtake an early opportunity of bringing before their Congregationsthe duty of contributing, as God has enabled them, to the Bi-centenaryFund, the object of which is, to originate a Mission to somepart of the heathen world ; and that two special days be fixed, ineach year, on which to take up collections for missionary purposesin general. The first payment for the Bi-centenary Fund to boforthcoming at next meeting of Synod.An application from the Society of Covenanters in Dublin, for asupply of sermon during the ensuing year, was referred to the SouthernPresbytery and the Missionary Board.In the case of Manchester, Synod agreed that a document, signedby the Moderator and CleVk, be furnished to Mr. Johnson, recommendingthe case qf the Congregation in that place to the.attentionof our Church, and to the favourable notice of the friends of religionin general.A paper from a few members of our Church in the vicinity ofNewry, was laid on the table of Synod, and read.It stated that a favourable opening, forthe advancement of ourcause, had recently, been made in that place ; that a substantial andcomfortable House of Worship had been purchased, for the sum ofc£125, which had been paid ; and requested the Synod to accept ofit as their property, on becoming accountable for the amount of purchase; and that a regular supply of preaching might be grantedin that place, during the ensuing year.The Court heard, withsatisfaction, the favourable report of theprospects presented in the town and vicinity of Newry, and referredthe supplying of that place, with sermon to the Southern Presbyterywith a request that they would give it all the attention in their power.The application for the acceptance of the House of Worship, onthe part of Synod, was held in retentis till the next meeting,Friday, 7 o'clock, a. m.The Synod met, and was constituted.Some arrangements were made for supplying the Belfast Congregationwith sermon during the ensuing year, and the remainingpart of the Session was occupied with the Draught of the Act ofCovenant-Renovation.

260 Obituary, eye.Mr. Russell was appointed to conduct the devotional exercises,at 10 o'clock, when the Court adjourned.Friday, 10 o'clock, a. m.The Synod met, and Mr. Russell having conducted the devotionalexercises, the business ofthe Court was resumed.Messrs. Wm. M'Caw, James Adams, James Reid Lawson, andRobert Wallace, Students of Theology, appeared for general examination,being recommended by their respective Presbyteries.Their Class Tickets and Certificates were read, and being satisfactory,the Court proceeded with their examination, whichwhen finished was sustained, and the young men were recommendedto the care of their respective Presbyteries, to be taken underjudicial trials for license.The consideration ofthe Draught of Covenant was then resumed,and engaged the attention of Synod till the hour for adjournment.Adjourned till half-past 4 o'clock.Friday, half-past 4 o'clock, p. m.The Synod met, and was constituted.The subject of Covenant-Renovation, in general, was spoken to,at considerable length, by the members of Synod, taken in connexionwith what appeared to be the duty of our Church at thepresent time. At the close of the statements, which were madeon the subject, it was moved and agreed to,—That Synod havinghad, for a considerable period, the important subject of Covenant-Renovation under their consideration ; and having had before them,a Draught of an Act of Covenant-Renovation, on which reportsfrom Sessions and Congregations have been received and considered; and being most anxious to enter upon the duty in a scripturaland profitable manner, do re-commit the Draught Jo a SynodicalCommittee of Covenant-Renovation, who shall have power to makesuch alterations, as to matter and form of renewing the Covenants,as may seem to them desirable; to be submitted to Synod at its nextAnnual Meeting. The following were appointed members of theCommittee;—Rev. Dr. Stavely, with Rev. Messrs. Cameron, T.Carlile, Kennedy, Russell, Simms and Stott; Mr. Simms, Convener.Mr. M'CarrolL Licentiate, was appointed to labour in the boundsof the Northern Presbytery, with the exception of some days hemight be required in the Southern Presbytery.At 10 o'clock, p. m. the Synod was adjourned with prayer by theModerator,till the next Annual Meeting.. (Signed) JOHN W. GRAHAM, Synod Clerk.OBITUARY OE THE LATE ROBERTMAGEE.The subject of this Notice was son of James and Jane Magee.He departed this life, September 24th, 1844, near Harmony, ButlerCo. Pa.—aged 44 years and 20 days. He was early in life,taken notice of for his singular deportment and sobriety. Making

Obituary, Sfc. 261a profession of his faith, in connection with the Reformed PresbyterianChurch, he became an ornament to religion, adorning hisprofession by a walk and conversation becoming the Gospel. Iuevery relation of life his conduct was exemplary. As a son, hewas humble and obedient—as a brother, meek, affectionate and aready counsellor—as a husband, kind, tender and affectionate asa father, he endeavoured to train up his children for God, minglingin his parental rule, indulgence with fidelity. He was hospitableand public spirited, endeavoring, as a faithful steward, to promotethe good of the Church—especially of the congregation in whichhe was a member. In the trying period of 1S33, he manifestedhis stedfastness in Reformation principles ; for when his minister,with whom he had been very intimate, abandoned his profession,he stood firmly on the original ground, choosing rather to suffer afflictionwith the people of God in maintaining the Testimony ofJesus, than to follow those who made shipwreck of the faith forthe sake of worldly emoluments.Soon after the New-light division, he was chosen and ordaineda Ruling Elder in Union congregation, which office he filled, honorablyto himself and advantageously to the Church, till his death.His deportment was humble, unassuming and decorous towardsall, particularly his brethren in the Eldership, and in church judicatories.His standing in society was high, great respect beingpaid him by men of different classes. He did not move in the circleof the wealthy ; but was blessed with abundance ; nor was hedesirous to rank with the great, but to appear " an Israelite indeed,in whom there is no guile." A true Reformed Presbyterian, hecoveted no civil office. Moral worth, strict honesty, unbending integrity,strict regard to every trust, fulfilment of promise in themost minute matters, discretion in managing all his affairs, a meekand quiet spirit keeping him unruffled amidst life's perplexities, achristian philanthropy influencing to look not on one's own things,but on the things of others—these gave distinction to his character,and have left behind him a remembrance that will not soon passaway.A lover of Zion, he delighted in telling of her high towers andher palaces, in taking sweet counsel in going up to the house ofGod in company, and in seeing her youths grow up as olive plants.He attended the sacrament of the Lord's supper at. Union, on thefirst sabbath of September, in usual health ; but soon after, the messengerof death appeared to him. His disease was liver complaint.During his illness, which was twenty-one days, he bore his sufferingswith patience and resignation, without murmuring, believingthat afflictions come from the hand of a kind and gracious Father asblessings to his own children. His only hope of salvation was inthe unmerited mercy of God through the righteousness of Christ.Shortly before his departure he called his children, tendered themhis dying admonition, and committed them to God. Soon after, hecalled two of his brothers and mentioned the arrangements of hisWill. They saying " To-morrow will do," he replied, "I have nopromise of to-morrow." The business was attended to, in his Us-

262 Notices of Books.ual calm and correct manner, and shortly after he fell asleep inJesus. His death was unexpected, even to the physician who waspresent. But such was the will of God. He is gone, and has leftto mourn his loss, aged parents, brothers and sisters—twelve in all,a widow and eight children, the church and his neighbours. Butthey mourn not as those who have no hope.His remains lie near Union meeting house, where his mourningfriends may drop their tears at the grave of a great, because good,man indeed. Blessed are the dead that die in the Lord, &c.Installation.—On Thursday evening, 5th Dec, 1844, a Commissionof the New York Presbytery, installed the Rev. S. O. Wylie,in the pastoral charge of the 2nd Reformed Presbyterian congregation,Philadelphia. Rev. James Chrystie preached the sermon,proposed the questions, and presided in the act of installationwith prayer in the name of the Head of the Church. Rev. J.M. Willson gave the charge to the pastor, and Mr. Chrystie tothe people. The benediction was pronounced at the close of theservices by the Pastor.The subject of discourse was Isaiah vi, 8, last clause ; " ThenI said here am I, send me." The doctrine deduced and illustratedwas, that the Lord Jesus Christ furnishes his ministers with suitablequalifications and authority for their work. First, He impartsto them the necessary furniture,—second, commissions them, andthird, gives them a readiness to undertake the work. Under thefirst of these general topics were specified, the knowledge of Christ—sense of the guilt, pollution, and prevalence of sin—and an experimentalacquaintance with the grace and merit of Christ, as essentialqualifications of the ministry of reconciliation. The commissionwas presented as including, a special authority to ministerin divine things—an assurance of support—and a secure expectationof final approbation and reward to the faithful, And lastly,the ministry have a readiness for the work, having 1st, an esteem ofit a3 most excellent—2d, a deep sense of their obligation to answerthe call to it—and 3d, a firm purpose to perform the duties of theministerial office. The discourse was closed with a brief exhortationto consider the gravity and importance of ihe office, and oftheresponsibility resting upon those to whom the ministry are sent.NOTICES OFBOOKS.The Divine commendation of Abraham ; or Parental Duties ; and the blessingsresulting from their faithful performance. By the Rev. Thojus HodstoN,Pastor of the Reformed Presbyterian congregation, Kaockbraclien, Ireland.Seldom have we read a book with more entire satisfaction thanthis. The subject is one of vital interest and great importance, andlies at the foundation of domestic piety, of good order, of ecclesiasticalpurity and faithfulness, and of national peace and prosperity.

Notices of Books. 263Let the domestic constitution become deranged, and its duties neglected,and, like the worm at the root of Jonah's gourd, the witheringand deadly effects will be felt throughout every departmentof society. The evils at present so alarmingly prevalent—ignorance,infidelity, vice, error, the spirit of discontent and turbulence,the neglect anil desecration ofthe sabbath, &c. &c, may be traced,in great measure, to the defective and pernicious training receivedby the young. Here, then, reformation must begin ; and every effortto turn the heart of the fathers to their children, and the heartof the children to their fathers should be hailed and vigorously seconded.The effort of Mr. Houston to accomplish this, is very ableand exceedingly well directed. Hisjwork consists of four chapters—The Nature of parental duties—the Mode of performing them—the Blessings consequent upon parental fidelity—and the Motives andencouragements to the diligent and faithful discharge of parental duties.To the list of recent publications by R. Carter, noticed and commendedin our last No., we add the following :1. Connection of Sacred and Profane History, being a Review of the principal eventsin the world, as they bear upon the state of Religion, from the close of the oldTestament History, till the establishment of Christianity—by D. Davidson, inthree volumes.To the generality of readers this work, we think, will be foundmore interesting, intelligible and profitable than any of similar kindthat have preceded it. It contains the substance of larger works,judiciously arranged and clearly exhibited in good Historic style.The author deserves all commendation for his immediate referenceto the hand of Divine Providence of the events narrated in hispages, and for the manner in which he shews their bearing uponthe Church of Christ. The want of these two important characteristicsin most Histories is greatly to be regretted, which rendersthe work of Mr. Davidson the more desirable. He has in these respectsset an example worthy of encouragement and imitation.—We recommend this work to all our readers, and advise them toprocure and very carefully read it. Regret, by any doing so, ismore than we anticipate.2. Christian Fragments; or Remarks on the Nature, Precepts, and Comforts of ReligionBy John Burns, M. D. F. R. S., Regias Piofessor of Surgery in theUniversity of Glasgow, &c. &c.Dr. Burns is an Episcopalian, and has chosen as the subjects ofthree of his Fragments, parts of the service of his church, to whichwe and most of our readers do not give our approbation. These,however, are but three out of fifty-sixtopics of religious meditation,and with most of the author's remarks'^-which are all practical,even here our readers will agree. The work was written at twodifferent times, when the Doctor was under deep affliction, andevinces a highly evangelical and pious frame of mind, exemplifyingwhat it is to be "rightly exercised" by such Divine dispensations.Our interest in the perusal ofthe volume was increased by the considerationthat the author belongs to the medical profession. Suchworks, from others than ministers of the Gospel, are so rare, thatone, so excellent as this, from another source is truly refreshing,

264 Items of Intelligence.3. My School Boy Days—An interesting volume for youth ; abounding in lively incidentsso narrated, as suitably to impress the mind and influence the heart.Adult readers will be apt, sometimes, to forget that ihey have passedbeyond their " school boy days," or to wish that these could be recalled,so natural and forcible are the reminiscences.4. John Huss—A brief, interesting and authentic memoir of this early Reformerand Martyr, in which the persecuting spirit of Popery and the sustaininginfluence of true religion are presented in the mirror ofhistoric truth.ITEMS OFINTELLIGENCE.Case of Rev. C. C. TWey.—This minister was recently convictedin Baltimore of the alleged crime of aiding in their escapefrom bondage three negroes belonging to one Heckroste.The Baltimore Correspondent of the Journal of Commerce says.Mr. Reverdy Johnson, his counsel, worked bard for his client, butcould do little, with the law and evidence as they are, to save him.He appealed to the sensibilities of the jury, inviting their attentionto the suffering wife of Torrey, who stood by him with the faithfulconstancy of woman, in the hour of his extremity ; and he alludedto what he called his distinguished eminence as a preacher, in thenoble, patriotic, slavery-hating State of Massachusetts. He squintedawfully at slavery; discriminated between its legal and moralexistence: hinted that he felt more on the subject than it would beproper for him, as a citizen of Maryland, to express; that it hasin itself the fearful elements of civil strife, and always had a tendencyto involve us in difficulties. " As a mere subject of political economy,"said Mr. J. " as a matter of dollars and cents, Marylandwould be infinitely richer, if the ivhole system of slavery could bebrought rightfully to an end." He warned the jurors to keep theirminds clear from personal prejudice, of which they were in particulardanger, on account of the agitation of the subject of slavery atthe North, and our sensitive feelings in connection therewith.—" You are not to be blind," said he to the jury, " to the conditionof the country ; you are not to be deaf to the dangers by which weare surrounded : and I am sure that upon this question of domesticslavery, sooner or later, is to be fought that battle which is to determinewhether this Union is to exist or not. * * * Notwithstandingall we may say of it, from the time of our first union, theprinciple had been universally admitted, that property in man hadno existence, except in the laws of men.Free Church of Scotland.—An abstract ofthe public accounts ofthe Free Church of Scotland, from May 18, 1843, to March, 1844,just published, shows that the amounts collected were, for the sustenationfund, £62,461 2s 3d; building fund, .£227,836 19s lOd;congregational funds, =£41,540 lis lOd; accommodation of theAssembly, £2,893 is 5d; parish schools, £52,000; total, £418,-719 14s 3d.

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