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was finally abandoned, and the plan of two Seminaries adopted. Of these one is located at Allegheny Town, and is under the care of the First Synod; the other, which belongs to the Second Synod, is located at Oxford, In the former there are two professors, Rev. J. T. Press-ly D. D. and Rev. J. L. Dinwiddie, with a list of between twentyfive and thirty students. In the latter Rev. J. Claybaugh D. D. is professor. It went into operation in the year 1839; and during the brief period of its existence about twenty-seven students have attended within its halls, of whom about twenty are now preaching the Gospel.

The Second Synod, to use a frontier phrase, had "io begin in the woods." Except in comparatively a small portion of her territory, the people are laboring under all the disadvantages of a new country. But Providence has set before her an open door. And with the ordinary degree of piety, humility and industry on the part of her minis ters, and with the blessing of her Divine Head, she may, within a few years, become an important branch of the church. A new country has its advantages, as well as its disadvantages. There is much land to be possessed, and every thing to invite emigration. A minister, settling down among a few people, in a favorable location, may soon collect a large congregation around him. And he may mould its character as he would desire. If he has peculiar privations, he has also peculiar encouragements.

It has been remarked that a departure from the former faith and practice of the Associate Reformed Church, on the part of some of the Eastern brethren, led to the dismemberment of the old General Synod. Here it may throw some light on our faith and practice in relation to a few points, in which we differ from some other branches of the Presbyterian Church, to make our remarks a little more specific. The A. Reformed Church has always held, that, "It is the will of God, that the sacred songs contained in the Book of Psalms, be sung in his worship both public and private, to the end of the world: and the rich variety and perfect purity of the matter; the blessing of God upon them in every age, and the edification of the church thence arising, set the propriety of singing them in a convincing light---nor shall any songs merely human be sung in any of the Associate Reformed Churches." When the topics here suggested are fully displayed, as has sometimes been done by our writers, they form an argument in favor of the exclusive use of these "sacred songs," which to us at least, appears perfectly satisfactory. Hence the Associate Reformed Church has always opposed the use of any songs in

the worship of God besides, the inspired songs, in as faithful a metrical version as can be obtained. And strange as it may appear to some, we would even prefer that the poetry should be defective, than that the sentiment should depart from "the mind of the Spirit." {

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Of the Synod of the West. the Professor says: "Both the ministers and membership of the Western Synod are very strenuous advocates of what they denominate a "Scriptural Psalmody," by which they understand not merely a Psalmody based on the Scriptures, but the Book of Psalms, to the exclusion of all imitations such as that of Dr. Watts, and even of all translations of other parts of the Sacred Word. Not only are their congregations confined to the use of the Scotts' version (as it is sometimes called) in the worship of God, but their ministers also are compelled to use this version when called to officiate in the pulpits of other denominations." Farther on he says: "In the Northern Synod, on the other hand, while there are some who entertain the views just expressed on the subjects of Psalmody and communion, the majority of its members hold to a more liberal way of thinking."

The Professor here evidently intends to exhibit his Synod in contrast with the Western Synod, though he admits that some of his brethren do not "hold to the more liberal way of thinking:" that is, a minority entertain the views which prevail in the West. Now the only fair way, known to us, of ascertaining what men believe on any subject is from what they publish to the world as their views. In the Minutes of the Northern Synod at their meeting in August 1842 Professor Forsythe being present as a member we read as follows: "The following preamble and resolutions were moved by Mr. Connelly, seconded by R. H. Wallace, and passed unanimously, viz:

Whereas, The subject of Psalmody has been under the consideration of Synod for several years past, and whereas, fears have been entertained in some parts of the church, that the Synod had in contemplation to lay aside a Scripture Psalmody, in singing the praises of God in his worship, the Synod consider it their duty to declare, that it neither has been, nor is now their wish, or intention to lay aside. the version now in use, in singing the praise of God in his worship. Therefore,

Resolved, That the version of the Book of Psalms now in use amongst us, be exclusively used in singing the praise of God, in his public and private worship, in all the congregations under the care of Synod.

Resolved, That when our ministers preach in other churches, they be and hereby are directed to adhere closely to the principle of a Scripture Psalmody, and in no case whatever to sing compositions merely human.

Resolved, That for the full understanding of the preceding resolution, we hereby adopt the following minute, passed by the Associate Reformed Synod in 1802. "Compositions merely human in Art. 2d Sec. 3. Chap. 3. of public worship, cannot possibly refer, as is mani

Again. Having declared our belief that our Confession of faith and Catechisms contain the system of doctrine which is built on the foundation of the prophets and apostles, Jesus Christ himself being the chief corner stone"--that they contain the "true and genuine doctrine of the Associate Reformed Church," and are our "fixed testimony according to which our principles are to be tried"--we cannot admit any person to stated communion with us in sealing ordinances, unless he has some tolerable acquaintance with the doctrines of our Confession, and is believed to hold no "tenet contrary thereto." Nor do we think it our duty to admit any person to occasional communion with us, who could not be consistently admitted to stated communion. Why should we admit to fellowship with us, the members of such other churches, as believe or practice anything which would expose our own members to discipline?---Nor do we regard this as "unchurching" other denominations of christians. When one of our own brethren is suspended from the special privileges of the church, for anything in his faith or practice, which we regard as inconsistent with a christian profession, he is not to be "held as an enemy but ad-. monished as a brother." It is thus that we hold, and would endeavor to treat, the members of those churches of Christ which we regard as not in all respects walking "according to the truth of the Gospel." Hence, we can cordially cooperate with christians of other denominations in all efforts to promote the common christianity, which do not imply an abandonment of any part of that profession which we deem it our duty to hold fast.

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fest from the nature of the subject, to any productions which contain only the doctrine of man. Under the expression are included all those religious poems, however pious and sound in themselves, of which though the subject be scriptural, yet the structure and agement are the work of human genius, and which aim at any thing more than adapting the Psalms given in the Bible by the inspiration of God to the christian worship, by a version as close as the laws of versification will admit. The same distinction is observed in this case, which obtains between a prose translation of the Scripture, and exposition or discourse upon them; the latter are by all allowed to be human composures, while they account the former the Word of God; and by this principle must the clause be interpreted in the constitution of the Associate Reformed Church."

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Now this is the identical faith and practice of the Western Synod, Professor F. himself being judge. If, therefore, a majority of the Northern Synod "hold to a more liberal way of thinking," are we mistaken when we say, it is in direct opposition to their own public, authorized declaration?---To the Constitution of the Associate Reformed Church as above explained, we presume Professor F. has given his solemn assent.

When the Westminster Confession of faith was drawn up, it was the ardent wish of the friends of the Reformation and of Gospel truth, that all those professing the Reformed religion in each particular province or country, should belong to one church; and that there should be, and continue to be such a uniformity of faith and practice among all the Reformed Churches viz, of Britain, Holland, Geneva, &c., that they could cheerfully reciprocate ministerial and christian. communion with each other. To this consummation, the labors of that Assembly were directed; and in the hope that it would be realized they inserted that clause in the chapter on the COMMUNION OF SAINTS ---" which communion, as God offereth opportunity, is to be extended unto all those who in every place call upon the name of the Lord Jesus." It must be plain even to the most cursory reader that this clause was designed to point out the duty of christians as collected into different churches only account of natural or civil divisions; and that it is not applicable to a state of things in which different churches, kept a part by a difference or a contrariety of views, with respect to doctrine, worship or order, are found occupying the same territory. In such a state as this, we must be regulated by the general rules of the Word and our Confession of faith, in our intercourse with other churches. And if there are christians dwelling among us and around us, who choose to forego any spiritual benefit which might result to them from having communion with us, rather than yield such things in their faith and practice as we disapprove, we trust we shall fulfil the law of love, if we desire and pray that their souls may prosper in the churches of their choice. T

The position of the Synod of the West in relation to slavery, may be seen from the two following resolutions, which were re-published in the Minutes of 1838.

Resolved, That the religion of Christ requires that involuntary slavery should be removed from the church, as soon as an opportunity in the providence of God is afforded to slave owners for the liberation of their slaves.

Resolved, That an opportunity shall be considered as afforded in the providence of God, when the master can emancipate his slave, and place him in circumstances, where he shall not be immediately liable to be sold into bondage.

T This is the "exclusiveness" with which we in the West are reproached by Professor F. Well, be it so. But what is one man's bigotry, is another man's liberality; and the maddest kind of bigotry is liberality run mad.

From her very infancy up to the present time, the Associate Reformed Church has been a missionary church. The Presbyteries in whose union she had her origin, existed chiefly in New York and Pennsylvania; and her extension Southward and Westward, was the result of the labors of missionaries sent out to strengthen the feeble churches and build up the waste places of Zion. A somewhat peculiar feature in her organization from the first was, that all ministers without charges, and all licentiates till they receive calls to become the pastors of particular congregations, were the property of the whole church, to be employed as the Synod might direct, and long before the present missionary Boards were heard of, the missionaries of the Synod travelled from the North to the South, and from the East to the West, performing tours over a great part of the Union, to disperse the bread of life to the destitute.---The Synod of the West has in contemplation to establish a Foreign Mission in the land of Palestine within the present year.

In common with other Presbyterians, we first grant licences to preach the Gospel to such as "desire the office of a Bishop," on satisfactory evidence that they have some suitable qualifications for the work, and that they are called to engage in it by the Head of the church. After some farther trial is made of them, they are solemnly ordained, or set apart to the work of the ministry by the imposition of hands. They are then clothed with official power in the church. Licentiates, till ordained, are usually called probationers for the ministry. Our Book of Discipline says: "It is agreeable to the word of God and very expedient, that such as are to be ordained ministers, be designed to some particular church or other ministerial charge." This, it will be perceived lodges some discretionary power with the ordainers. A minister, though not ordained as pastor to a particular church, may be designed to some other ministerial charge---to go to the heathen, or the destitute. Hence, the Associate Reformed church has never made it a sine qua non, that the person on whom they lay hands, should have a call to take the pastoral charge of some particu lar church, though this has been the more general practice. It is only when a church is making no efforts to lengthen her cords and strengthen her stakes---when she is making no aggressive movements on the kingdom of darkness, that it is never expedient to or dain any one to the work of the ministry, without installing him as the pastor of a particular church. In such a condition of the church, those who are ordained without being connected with congregations, Inust be unemployed, that is, idle; and to be idle without doing mischief is in all situations difficult; in the church, impossible.

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