name they act, to censure or cast out the erroneous and scandalous; observing, in all cases, the rules contained in the word of God. That truth is in order to goodness; and the great touchstone of truth is its tendency to promote holiness; according to our Saviour's rule, "By their fruits ye shall know them." And that no opinion can be more pernicious or more absurd, than that which brings truth and falsehood upon a level, and represents as of no consequence what a man's opinions are. On the contrary, that there is an inseparable connexion between faith and practice, truth and duty. Otherwise it would be of no consequence either to discovor truth or to embrace it. That if the preceding scriptural and rational principles be steadfastly adhered to, the vigor and strictness of its discipline will contribute to the glory and happiness of any church. Since ecclesiastical discipline must be purely moral or spiritual in its object, and not attended with any civil effects, it can derive no force whatever but from its own justice, the approbation of an impartial public, and the countenance and blessing of the great Head of the Church Universal. These catholic and liberal views, are the basis upon which the structure of the Presbyterian Church in the United States of America, rests. It does not regard itself as the Church, but only as a particular branch of the Catholic or Universal Church of Christ, which consists of all those persons in every nation, together with their children, who make profession of the holy religion of Christ, and of submission to his laws. It regards Papacy and Diocesan Episcopacy as great usurpations of ecclesiastical power, and highly unfavorable to the dissemination of the pure gospel, and uncongenial with our republican institutions. Yet, while Presby That while the above principle is highly important, yet it is necessary to make effectual provision that all who are admitted as teachers be sound in the faith. Nevertheless there are truths and forms, with respect to which men of good characters and principles may differ. And in all these cases it is the duty, both of private Christians and societies, to exercise mutual forbearance towards each other. That though the character, qualifica-terians believe that the parity of the clergy, tions, and authority of church officers are laid down in the holy scriptures, as well as the proper method of their investiture and institution; yet the election of the persons to the exercise of this authority, in any particular society, is in that society. That all church power, whether exercised by the body in general, or in the way of representation by delegated authority, is only ministerial and declarative; that is to say, that the holy scriptures are the only rule of faith and manners; that no church judicatory ought to pretend to make laws to bind the conscience in virtue of their own authority; and that all their decisions should be founded upon the revealed will of God. Now though it will easily be admitted that all synods and councils may err, through the frailty that is inseparable from humanity: yet there is much greater danger from the usurped claim of making laws, than from the right of judging upon laws already made, and common to all who profess the gospel; although this right, as necessity requires in the present state, be lodged with fallible men. and a representation of the laity in the officers denominated ruling elders, are important features of the Apostolic Church, clearly discernible in the New Testament, they do not deny the validity of ordinances, because mixed with the errors and usurpations of prelacy. On the contrary they dare not disown any church which holds Christ the head, and which is by him made the instrument of edifying spiritual believers, and extending substantial Christianity. The officers of the Presbyterian Church are bishops or pastors, ruling elders, and deacons. "The pastoral office is the first in the church both for dignity and usefulness." The person filling this office is designated by different names in the New Tes tament, names expressive of various duties. As he feeds the flock of God, he is called their pastor or shepherd. As he has the oversight of a congregation, he is called their bishop or overseer. As he is expected to exhibit the gravity and wisdom of age, he is called a presbyter or elder. As he is sent a messenger to the church, he is termed an angel. As he is entrusted with means of reconciling sinners, he is spoken of as an ambassador. And as he dispenses spiritual blessings, he is called a steward of the mysteries of God. Ruling elders are elected by the people as their representatives. In conjunction with the pastor they exercise discipline. They are designated in the scriptures under the title of governments, and of those who rule well, but who do not labor in the word and doctrine. manner; to examine and license candidates for the holy ministry; to ordain, install, remove and judge ministers; to examine, and approve or censure, the records of church sessions; to resolve questions of doctrine or discipline, seriously and reasonably proposed; to condemn erroneous opinions, which injure the purity or peace of the church; to visit particular churches, for the purpose of inquiring into their state, and redressing the evils that may have arisen in them; to unite or divide Deacons are also regarded as distinct congregations, at the request of the peoofficers in the church. Their official duty ple, or to form or receive new congregais the care of the poor, and the reception tions; and in general to perform whatever and disbursement of the charities of the pertains to the spiritual welfare of the congregation. These duties are often per-churches under their care. The presbyformed by the elders, and it is not deemed tery also keeps a full record of its proindispensable that deacons should be ap-ceedings; and its doings are subject to the pointed, unless the interests of the congre- revision of the synod, which is a court of gation demand it. appeal standing in a similar relation to the presbytery with that of the presbytery to the church session. The session consists of the pastor or pastors, and the ruling elders of a congregation, and is the primary judicatory of the church. The pastor is its presiding officer, called the moderator. This court, thus constituted, has power to watch over the spiritual interests of the congregation, to inquire into the Christian deportment of the members of the church, to call before them offenders, and also to investigate charges presented by others, to receive members into the church, to admonish, to rebuke, to suspend, or to exclude from the sacrament of the Lord's Supper those, who are found to deserve censure, according to the different degrees of their criminality. It is the business of the session also to appoint a delegate from its own body to attend with the pastor, the higher judicatories of the church. It is required to keep a fair record of all its proceedings, as also a register of marriages, baptisms, persons admitted to the Lord's table, deaths and other removals of church members, and to transmit these records to the presbytery for their inspection. A presbytery consists of all the ministers and one ruling elder from each church, within a certain district. Three ministers, and as many elders as may be present, are necessary to constitute a quorum. The presbytery has power to receive and issue appeals from church sessions, and references brought before them in an orderly A synod is a convention of the bishops with one elder from each church in a larger district; it must include at least three presbyteries. The synod is the court of the last resort in all cases of a judicial nature, so that the whole appellate jurisdiction of the church is limited to its final decision as a PROVINCIAL ASSEMBLY; having supreme control in its own appropriate sphere, though subordinate to the General Assembly, as to the review and constitutional oversight of its acts. The synod reviews the records of presbyteries, approving or censuring their proceedings, erecting new presbyteries, uniting or dividing those which were before erected, and taking a general care of the churches within its bounds, and proposing such measures to the General Assembly, as may be for advantage to the whole church. The General Assembly is the highest judicatory of the Presbyterian Church. It is not necessary to Presbyterian government, nor is any court higher than the presbytery; but it has the advantage of representing all the congregations of this denomination in one body. It is constituted of an equal delegation of bishops and elders, in the proportion of one minister and one elder from each presbytery; and these are styled, commissioners to the General Assembly. Since the session of 1840, the Assembly exercises no judicial power, as it had formerly done, the synod now being the highest court of appeal. inventions into the mode of her worship. In other respects the General Assembly possesses powers analogous to those of the inferior courts, in reviewing the records of synods, and approving or censuring them. It also gives advice on subjects brought up to it in an orderly and consistent manner; and constitutes a bond of union among all the churches. To the General Assembly also, belongs the power of deciding in all controversies respecting doctrine and discipline; of reproving, warning, and bearing testimony against error in doctrine, or immorality in practice in any church, presbytery, or synod; of erecting new synods when it may be judged necessary; of superintending the concerns of the whole church; of corresponding with foreign churches, on such terms as may be agreed upon by the Assembly and the corresponding body; of suppressing schismatical contentions and disputations; and, in general, of recommending and attempting reformation of manners, and the promotion of charity, truth, and holiness, through all the churches under their care: provided, that all these powers and relations of the Assembly shall be construed as exclusive of all the proper appellate jurisdictions of the church, in cases of a judicial nature. No modification of the constitution, or of constitutional rules can be introduced by the General Assembly, till such modifications shall have been trans-sponsibility of preparing himself for a promitted to the presbyteries, and written answers approving of the same shall have been returned by at least a majority of them. The sessions of the General Assembly are held regularly once in three years. The synods meet annually, and the presbyteries once in six months. There are provisions also, in the form of government, for convening any one of these judicatories for a special meeting, if any special exigencies shall demand such a step. The public worship of God in the Presbyterian Church is not conducted by a prescribed liturgy. This church thinks it obvious that no forms of prayer, no prescribed liturgies were used in apostolic times, and she dares not introduce human In forming her "Directory for the Public Worship of God," the Presbyterian Church regards the holy scriptures as the only safe guide; therefore she does no more than to recommend a judicious arrangement of the several parts of the public service, throwing upon the pastor the re per and edifying performance of those acts of worship, which shall be suited to the ever-changing wants of the congregation. The sacraments of the church are regarded as being two only: baptism and the Lord's Supper. The former is ordinarily performed by Presbyterians by ap plying the water to the subject, though they do not deny the validity of immersion. Baptism is administered to adult believers and their infant offspring; but none are admitted to participate in the Lord's Supper who have not given evidence of personal piety, and of understanding the significance of the ordinance. No rite is looked upon as possessing any intrinsic influence. Presbyterians do not believe that an influence of a myste ster Confession of Faith, and the Larger and Shorter Catechisms. rious kind passes from the hands of the presbytery into the spiritual nature of one set apart by them to the sacred office. On the contrary they regard the call to the ministry as proceeding from God. The candidate professes to have been moved by the Holy Spirit to desire the sacred office. He declares that he does, as far as he knows his own heart, seek the office of the holy ministry from love to God, and a sincere desire to promote his glory in the gospel of his Son. When the presbytery is satisfied that these professions have been made sincerely, and understandingly, they impose hands upon the candidate as a solemn recognition of one, whom they believe God has by his providence and grace "put into the ministry." They deny also that any mysterious grace accompanies the water in baptism, or that the bread and wine in the Lord's Supper possess any new qualities after a blessing has been invoked by the officiating clergyman. They look for no other influence from religious rites than that, which results from a wise adaptation for enforcing truth, by striking symbols, and creating hallowed associations. They deprecate the doctrine of the transmission of a power to human hands to create ministers at will, or to convey certainly any grace to sinners, as tending to inflate the ministry with pride, to impart to them an influence which God never intended, and to sink the people into a degrading super-ance and faith in the Redeemer. "Known stition. From the same apprehension of the evils of superstition, and from the want of a warrant in the word of God, they reject Godfathers and Godmothers, and the sign of the cross in baptism, and holy days, and kneeling in the Lord's Supper and bowing at the name of Jesus, and the rite of confirmation, and the efficacy of consecrated grounds in the burial of the dead. The doctrines of the Presbyterian Church are Calvinistic. They are SO called, not because Calvin invented them. They were the doctrines of all the leading Reformers; of the Waldenses, for five or six hundred years before the Reformation; of Augustin and the primitive Church, and especially are they distinctly exhibited in the word of God. This system of doctrine is clearly set forth in the Westmin Without pretending to expound fully the great principles, more amply unfolded in the standards of the church, we may say, briefly, that the Presbyterian Church maintains that, since the fall of Adam, and in consequence of his lapse, all men are naturally destitute of holiness, alienated entirely from God, and justly subject to his eternal displeasure. The plan of man's recovery from this state is, from first to last, a system of unmerited grace. The mediation of Jesus Christ, including his instructions, his example, his sacrifice on the cross, his resurrection, ascension, and intercession, are the means of bringing men back to God. Yet these means would be without efficacy, if there were not revealed to man a gratuitious justification through the merit of our Saviour's sacrifice, and if the Holy Spirit did not by his own invisible agency cause sinners to accept a free pardon and salvation. Hence the provisions of mercy are gratuitous, not only depending on the sovereign grace of God, but the disposition to accept these provisions is produced by a sovereign interposition of the divine Spirit. It is evident, from scripture, and from daily ob. servation, that all are not saved; and, consequently, that it was not the original purpose of Him who never changes his plans of operation, to bring all to repent unto God are all his works from the beginning of the world. All the dispensations of his grace, as well as of his providence, and among the rest the effectual calling and salvation of every believer, entered into his plan from all eternity." "Yet so as that thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established." It is undeniable that these views may be perverted and misrepresented, and rendered odious by drawing inferences from them which Presbyterians do not allow. For such perversions those of no creed are responsible. If we might refer to a single argument in which the distinguishing peculiarities of the doctrines of the Presbyterian Church are most triumphantly maintained, it should be that masterly homily of the Apostle Paul, or rather of the Holy Spirit, dictated to the apostle as his amanuensis, comprised in his Epistle to the Romans. ples that governed the London association, and was composed partly of Presbyterian and partly of Congregational churches. The Presbyterianism was that of the Church of Ireland, and was more flexible in its character than that of the Scottish Kirk. It more easily coalesced with the Congregationalism of the English Puritans. The Rev. Mr. Andrews, the first pastor of the first Presbyterian Church of Philadelphia, was a Congregational Presbyterian. That church was under the care of the presbytery sixty-four years before they elected ruling elders. Presbyterianism gradually extended itself till, in 1716, the Synod of Philadelphia was formed out of the Presbyteries of Philadelphia, New Castle, Snow Hill, and Long Island. The Church of Scotland, instead of imbibing these principles which resulted in the Union of 1689, and in the establishment of a modified Presbyterianism in America, solemnly bore their testimony against religious toleration. In 1724, those ministers from Scotland who, in the language of Dr. Miller, "were desirous to carry into effect the system to which they had been accustomed, in all its extent and strictness," began to insist that the entire system of the Scottish Church be received in this country. The collisions thus occasioned at length subsided in the Adopt Whatever odium has been cast upon the Presbyterian Church for holding Calvinistic doctrines, it ought to be remembered that the honor of bearing it does not belong to them. It belongs to all the Reformers, to the symbols of the Synod of Dort, the Heidelberg Confession and Catechism, and the Thirty-nine Articles of the Established Church of England, and of the Episcopal Church in this country. If the English Church has fallen into such a spiritual state that the Earl of Chatham was justified in saying, "We have a Popish liturgy, a Calvinistic creed, and an Arminian clergy;" and if the churches on the continent of Europe have sunk to a lower condition, because a vigorous dissent has not infused a little spiritual life into the establishments: surely the Presbyterians of Scotland and America are not worthy of very severe censure for keeping alive, at the same time, the doctrines of Calvanism and the spirit of piety. The genius and character of the Presbyterian Church, in the United States of America, has been modified by a union of churches possessing some varieties of feature, while agreeing in the great lead-ing Act of 1729, the liberal principles of ing principles of Presbyterian government and Calvinistic doctrine. In 1689, the Presbyterian and Congregational denominations in Great Britain consummated a union of the two denominations, adopting what they call the Heads of Agreement, embracing a few cardinal principles which were to govern them in their faternal intercourse. This Presbyterian and Congregational union, sent over one of their number, the Rev. Francis McKemie, as a missionary to the new settlements in America. This devoted missionary, who had previously labored here with apostolic zeal, and who has been properly styled the father of Presbyterianism in America, in connexion with six others, viz., Messrs. McNish, Andrews, Hampton, Taylor, Wilson, and Davis, In 1704 or 1705, formed the first presbytery in this country, the Presbytery of Philadelphia. This presbytery was formed upon the princi which were embodied in the following language: "Although the synod do not claim or pretend to any authority of imposing our faith on other men's consciences, but do profess our just dissatisfaction with, and abhorrence of such impositions, and do not only disclaim all legislative power and authority in the church, being willing to receive one another as Christ has received us to the glory of God, and admit to fellowship, in church ordinances, all such as we have ground to believe that Christ will at last admit to the kingdom of heaven; yet, we are undoubtedly obliged to take care that the faith once delivered to the saints be kept pure, and uncorrupt among us, and do therefore agree, that all the ministers of this synod, shall declare their agreement in, and approbation of the Confession of Faith, with the Larger and Shorter Catechisms of the Assembly of Divines at Westminster, as |