Quest. What is that appropriating persuasion, in the nature of faith which is necessary to answer the call and offer of the Gospel?

A. It is not a persuasion that Christ is mine in possession, or that I am already in a state of grace: but a persuasion that Christ is mine in the gift of God, and offer of the Gospel, Zech. XIII: 9. "I will say, It' is my people; and they shall say, The Lord is my God; and therefore I appropriate to myself the common salvation, Acts. XV: 11, or what did lie before me in common, in the Gospel offer, I take home to my own soul in particular, &c.

Quest. Since an appropriating persuasion is necessary to the na ture of faith, has every one that has true faith, always an assurance of his being in a gracious state?

A. No; for though a believer be persuaded that Christ is his, in the promise and offer of the Gospel: yet through the prevalency of remaining corruption, he may frequently doubt of his being in a state of grace, or of his present title to eternal life, Isaiah XLIX: 14.*

Here, it may be proper to remark, that two ministers of the Associate Presbytery declined uniting with their brethren. Some of the people belonging to the Reformed Presbytery also stood off, and were supplied with ministers from Ireland. Hence, there are at the pres ent time, an Associate Synod, and a Reformed Synod in the United States.

The united Body took to itself the name of the Associate Reformed Church, the reason of which will be readily perceived. We shall not greatly err if we set down the whole number of ministers at 14. But let it be remarked once for all, that in giving names and dates the ut

1

* Professor Forsyth remarks: The limits of this article preclude any extended comments on this basis: it will be sufficient to observe, that at this distance of time, it is difficult to discover the reason for inserting some of its articles In reference to the extent of the atonement, the nature of faith, and the extent of the Gospel offer, there had never been any difference of opinion among the parties; and it is therefore somewhat surprizing that these topics are mentioned."

But in the controversy between the "Marrow-men," as they were called, and the Scotch General Assembly "the nature of faith" was involved. The Seceders had adopted the views of the Marrow-men. It is not known that the Reformed Presbytery had ever declared themselves particulaaly on this point. Many Presbyterians, otherwise sound, objected to the statement that there is an appropriation in the nature of faith. Objections to it may still be occasionally heard in Presbyterian pulpits. This, we think, accounts for the insertion of that article. Let it be granted it was extreme caution; still it was better to be sure they understood each other.

most we shall often attempt, is the nearest approximation to correct

ness.

The next year after the union was formed, the Synod published a small constitution, in which, among other things, they declared their adherence to the Westminster Confession of faith, but reserved a few sections which treat of the power of the civil magistrate in matters of religion for future consideration. In the year 1799 these sections were modified so as to agree with their views on that subject as expressed in the basis of union; and the first edition of the present "Constitution and Standards of the Associate Reformed Church" was published.

The nature of the change which was made in these sections will sufficiently appear from one example. The third section of the twenty-third chapter of the Westminster Confession reads thus: "The civil magistrate may not assume to himself the administration of the word and sacraments, or the power of the keys of the kingdom of Heaven: yet, he hath authority, and it is his duty, to take order that unity and peace be preserved in the church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed; all corruptions and abuses in worship and discipline prevented or reformed; and all the ordinances of God duly settled, administered and observed. For the better effecting whereof he hath power to call Synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God." As modified by the Associate Reformed Church this section reads as follows: The civil magistrate may not assume to himself the administration of the word and sacraments, or the power of the keys of the kingdom of Heaven: yet, as the Gospel revelation lays indispensable obligations on all classes of people, who are favored with it, magistrates, as such, are bound to execute their respective offices in a subserviency thereunto, administering government on christian principles and ruling in the fear of God, according to the directions os his word, as those who shall give an account to the Lord Jesus, whom God hath appoint ed to be the Judge of the World.

Hence, magistrates, as such, in a christian country, are bound to promote the christian religion, as the most valuable interest of their subjects, by all such means as are not inconsistent with civil rights, and do not imply an interference with the policy of the church which is the free and independent kingdom of the Redeemer: nor an assumption of dominion over conscience."

*

From this it will be seen that the Associate Reformed church knew how to repudiate the "church and state" doctrine of Europe without

maintaining that the civil magistrate has absolutely no concern about religion. Certainly the civil magistrate, as such, has no right to break the laws of God. He has no right to require others to break them. Magistrates, in a christian country, have therefore so much to do with religion as to inform themselves what the laws of God are, lest through ignorance they usurp dominion over the consciences of men.. They should govern christian men on Christian principles. We may guard against a union of church and state without becoming a nation of atheists and infidels. They should promote religion and morality, the great pillars of human happiness and national prosperity, by all such means as are not inconsistent with civil rights. There is a clear coincidence between the principles of the A. R. Church on this subject, and the doctrine laid down in the 3d Sec. of the 8th Art. of the constitution of Ohio, viz. "But religion, morality and knowledge being essentially necessary to the good government and happiness of mankind, schools and the means of instruction shall forever be encouraged by legislative provision, not inconsistent with the rights of conscience."

In the year 1802 the Synod was divided into four particular Synods--the Synod of New York, the Synod of Pennsylvania, the Synod of Scioto, and the Synod of the Carolinas and Georgia; and a General Synod was formed which was to meet annually by delegation. Prior to this time, the attention of the church had been turned to the best means of raising up an efficient ministry, and incipient measures had been adopted to establish a Theological Seminary. In that day this was a bold design: for the Synod had to contend with the apathy of all, and the prejudices of not a few, against all attempts to introduce a higher order of Theological training. To procure a library and funds, and also to obtain immediate ministerial aid, Rev. J. M. Mason of the city of New York was despatched to Europe as the agent of the Synod. The result of this mission was, 1. a supply of 6 or 7 ministers. 2. the acquisition of a large and valuable Theological Library.

At the Second meeting of the General Synod in May 1805, the Seminary was organized. It was located in New York, and Dr. Mason appointed Professor. This was the first Theological Institution established in the United States. Next in succession to it was that at Andover.

The Associate Reformed Church now for some time enjoyed internal peace, and a good degree of success crowned her efforts to extend the Redeemer's kingdom. The number of her ministers increas

ed till she could count fifty or sixty on her lists, with an encouraging number of probationers and students of divinity. But causes of discontent and dissention soon arose. A prevailing party in the East began to depart from her former faith and practice, on some points which were deemed of importance by their brethren. This at length led to the dismemberment of the Body. In the year 1820, the Synod of Scioto dissolved its connection with the General Synod and became an independent Synod to be thenceforth known by the name of the Synod of the West. On leave granted, the Synod of the Carolinas and Georgia also withdrew. The remaining section which retained the name and powers of the General Synod, subsequently went into the General Assembly Presbyterian Church, carrying with them, the Theological Library. But a majority of the ministers belonging to this section chose not to change their position, and organized the Associate Reformed Synod of New York. The church now assumed a new form---that of three co-ordinate and independent Synods. And thus the Associate reformed Church also led the way in that course of division, which almost every other church in the United States has since ran, and which will yet be run by all of them. Yet the elements of division did not exist in her earlier than in some of the others; but in her case they wrought their effects sooner, because she knew not how to hold articles of faith as mere articles of peace.

Here the Professor is severe. His words are, "This was a step in palpable violation of the essential principles of Presbyterianism: it was a causeless dismemberment of the Church." From this harsh sentence we appeal, because:--

1. There are but four members of the Western Synod now alive who were concerned in the separation. Of these, two opposed, the other two, were not among the most urgent. It was the deed of revered fathers who are now in their graves. Whatever may have once been our own opinion of "the step." we cannot listen with pa tience to such unqualified censure, from one who cannot be fully ac quainted with all the circumstances under which the actors were placed.

2. We believe the Constitution of the Associate Reformed Church was violated by the act of the Gen. Synod permitting the use of what the Professor is pleased to call "a different version of the Psalms from that which had been in use in the Associate Reformed Church." This "different version" was really no version. We are surprized that a man who understands the use of terms as the Professor does, should call it such. Much of it was selected from the common imitation, slightly revised indeed by Dr. Livingston, but still such as was clearly excluded by that clause in the Directory for worship, "nor shall any songs merely human be sung in any of the Associate Reformed Churches."

3. May not some apology for the Western Synod be found in the

The Synod of New York recently numbered about 31 ministers. She has a Theological Seminary at Newburgh in the state of New York, under the care of two able professors. Her ministry are not inferior to that of any other church, in piety, learning, and talent.

The Synod of the South numbers at present 28 ministers, with an encouraging list of probationers and students of divinity. They are an active and enterprizing body of men. A Literary and Theological School was recently established at Due West Corner S. C. where their youth are educated.

The remainder of this paper will be devoted to the Synod of the West with which the writer is connected.

When the Synod of the West was organized in 1820, the whole number of her ministers amounted to few, if any, more than nineteen; we now number about one hundred and fifteen ministers and probationers. There were at first but three Presbyteries, and one of these had little more than an existence on paper; we have now thir. teen. What was then the First Presbytery of Ohio, consisting of five ministers, has since swelled into a Synod embracing six Presbyteries.

In the year 1825 a Theological Seminary was established in the city of Pittsburgh. Rev. Joseph Kerr D. D., an excellent minister of the Gospel and an amiable man, was the first professor. He lived but a few years and was succeeded by J. T. Pressly D. D.

In the year 1839 the Synod was divided into two particular Synods ---the First and Second Synods of the West. A General Synod which meets annually by delegation from the Presbyteries, but without appellate jurisdiction, except in cases of doctrine, serves as a bond of union between them.

Prior to this new organization, a resolution was adopted by the Syn. od to remove the Theological Seminary to Oxford, Ohio. This design

character of the old General Synod as drawn by the Professor himself? His words are, "Such however was the end of the General Synod, for it never met again; ill-advised in its origin, unprosperous through its whole existence, and miserable in its termination, it began in pride and ended in plunder." Could it be "a violation of the essential principles of Presbyterianism" to break off all connection with such a Synod? But though we have a right to this argument against the Professor, we do not believe that his character of the old General Synod is correctly drawn. It is indeed perfect caricature. With all her faults, the Synod in her day, accomplished no small amount of good. She exerted a weight of influence among and upon the American Churches, which we wish we could persuade ourselves is surpassed by all the three Synods now existing put together,