II.] AMERICA UNLIKE ENGLAND. 119 In America the experiment may possibly have been more successful. But then England is a very different country from America: although some people fail to see the difference 67. While, of destruction, revolution, separation, disunion, surely the world has of late years seen more than enough. Nay, the very Dissenting periodicals 68 themselves are full of those calls to other human government; the Quakers penetrated into his apartments at Whitehall, and taking the cap from his head tore it in pieces 'as a sign;' and this great man confessed, after experience of governing a nation where the fountains of the great deep had all been broken up, where the first principles of all things, sacred and profane, were brought under perpetual discussion, and scattering, division, and confusion came upon us like things that we desired, these, which are the greatest plagues that God ordinarily lays upon nations for sin,'-that he would rather keep a flock of sheep.' (Carlyle, Cromwell, ii. 280, 302.) 67 The interest of the magnificent problem, which is now being slowly worked out before our eyes by 'the logic of events,' is immensely enhanced by the fact that England and America―essentially and at bottom one race-have each to work out their share of the problem under totally dissimilar conditions. England is an old country, with all the immense advantages and disadvantages of a history reading back thirteen hundred years: America is a new country. England is a small and crowded island: America is a vast, and thinly peopled continent. In England, the main features of the country, social, commercial, and political, have long ago been fixed and have become over-rigid; so that 'one sees in their stolid looks and incurious minds a fatal hopelessness, In the natural result of a fixed and limited destiny.' (Tuckerman, Month in England, 1854, p. 118.) In America, everything is over-fluid and changing. The very capital of the country will, in another generation, probably be transferred to St. Louis. (Bell, North Amer. i. 6.) In England, there exist a wonderful variety and inter-dependence of classes: in America, 'one of the most marked peculiarities is, the total absence of all classes higher than the merchant and the professional man.' (Zincke, Winter in U. S. 1868, p. 174.) England, the masses are townartisans: in America, the 'masses are yeoman-farmers: 'all the way from Philadelphia to Baltimore, I found the country sown with houses. This arises from the fact that every 100 or 150 acres belongs to a separate proprietor.' (Ibid. p. 31.) When therefore Mr. Miall, in his great speech on May 9, 1871, advises the House of Commons to look at the United States of America!' we can desire nothing better than to accentuate that advice. 6 68 E. g. The Methodist New Connexion Magazine, for April, 1870, p. 241. There are everywhere just now among the different sections of the Christian Church, yearnings after Christian union. In England, Scotland, Australia, and America, different sections of Baptists, Presbyterians, and Methodists, are seeking closer fellowship with their kindred sections.' peace and amalgamation, to combined rather than independent efforts, to subordination, harmony, and (on the small scale) reunion, which are-if anything in this world is the first breath of returning spring upon the Church, a re-awakening of brotherly love and Christian charity among men, and a response on man's part to the gracious pleadings of the Holy Ghost, preparing the way for quite another epoch than that of hatred and watchful jealousy among Christians, and whispering, Sirs, ye are brethren: why do ye wrong one to another?' APPENDIX B. The Presbyterian Confession of Faith.' [The following are the most interesting points in the celebrated Westminster Confession of Faith.' It was drawn up by the Assembly of Divines, who were appointed by Parliament, in 1643. to organize the new Presbyterian Establishment.' These thirty-three articles are subscribed to, at the present day, by all ministers of the Scotch Presbyterian ‘Established Church.'] I. Of the Holy Scripture. 'It pleased the Lord, at sundry times and in divers manners, to reveal Himself and to declare His will unto His Church; and afterwards. . to commit the same wholly unto writing . . Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament . . All which are given by inspiration of God, to be the rule of faith and life. . The authority of the Holy Scripture, for which it ought to be believed and obeyed, dependeth not on the testimony of any man or Church; but wholly upon God (who is truth itself) the author thereof. And therefore it is to be received, because it is the Word of God. . . Our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness, by and with the Word, in our hearts.. Nothing is at any time to be added -whether by new revelations of the Spirit or traditions of men. . The Church is finally to appeal to them. . The infallible rule of interpretation of Scripture is the Scripture itself.' . . II. Of God, and of the Holy Trinity. III. Of God's Eternal Decree. 'God from all eternity did, by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass. Yet so, as thereby neither is God the author of sin or is violence offered to the will of the creatures. . By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. . Neither are any other redeemed by Christ,.. but the elect only. The rest of mankind God was pleased.. to pass by, and to ordain them to dishonour and wrath.'. . IV. Of Creation. V. Of Providence. VI. Of the Fall of Man, &c. 'Our first parents. . so became dead in sin and wholly defiled in all the faculties and parts of soul and body. They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed, to all their posterity . . whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil.' . . VII. Of God's Covenant with Man. VIII. Of Christ the Mediator. IX. Of Free-Will. . 'Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good.. When God converts a sinner and translates him into the state of grace, He freeth him from his natural bondage under sin ; and by His grace alone enables him freely to will and to do that which is spiritually good.'. . X. Of Effectual Calling. All those whom God hath predestinated unto life—and those only-He is pleased, in His appointed and accepted time, effectually to call by His Word and Spirit. . not from anything foreseen in man, who is altogether passive therein.. Elect infants, dying in infancy, are regenerated and saved by Christ through the Spirit, who worketh when, where, and how He pleaseth.'.. XI. Of Justification. 'Those whom God effectually calleth, He also freely justifieth.. by imputing the obedience and satisfaction of Christ unto them. . They are not justified, until the Holy Spirit doth in due time actually apply Christ unto them.. Although they can never fall from the state of justification, yet they may by their sins fall under God's fatherly displeasure.' .. XII. Of Adoption. XIII. Of Sanctification. XIV. Of Saving Faith. XV. Of Repentance unto Life. XVI. Of Good Works. 'Good works are only such as God hath commanded in His holy Word, -and not such as, without the warrant thereof, are devised by men out of blind zeal or upon any pretence of good intention . . Works done by unregenerate men,—although, for the matter of them, they may be things which God commands. . are sinful and cannot please God. . And yet their neglect of them is more sinful and displeasing unto God.' XVII. Of the Perseverance of the Saints. 'They whom God hath accepted. . can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end and be eternally saved.'.. XVIII. Of Assurance of Grace and Salvation. 'This certainly is not a bare conjecture and probable persuasion grounded upon fallible hope, but an infallible assurance of faith,-founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which the promises are made, the testimony of the spirit of adoption witnessing with our spirits.' . . XIX. Of the Law of God. God gave to Adam a law. . . This law, after his fall, continued to be a perfect rule of righteousness, and as such was delivered by God on Mount Sinai in ten commandments . . Besides this law- commonly called MoralGod was pleased to give to the people of Israel ceremonial laws.. The Moral law doth for ever bind all.'. . XX. Of Christian Liberty, and Liberty of Conscience. ...God alone is Lord of the conscience; and hath left it free from the doctrines and commandments of men, which are in anything contrary to His Word, or beside it, if matters of faith or worship. So that to believe such doctrines or to obey such commands out of conscience, is to betray true liberty of conscience . . For their publishing of such opinions or maintaining of such practices as . . are destructive to the external peace and order which Christ hath established in the Church, they may lawfully be called to account, and proceeded against by the censures of the Church and by the power of the civil magistrate.' XXI. Of Religious Worship, and the Sabbath Day. 'God, in His Word,—by a positive, moral, and perpetual command, binding all men in all ages,- hath particularly appointed one day in seven for a Sabbath.'.. XXII. Of Lawful Oaths and Vows. XXIII. Of the Civil Magistrate. . ‘It is his duty to take order that unity and peace be preserved in the |