and these Psalms, to the exclusion of all imitations and uninspired compositions, are to be used in social worship."

The Reformed Presbyterian Church has never insisted on the use of any particular version of the book of Psalms, any further than that such version was preferable to all others. Her principle is, that the matter of the church's praise should be exclusively the songs of inspiration, in the best attainable translation.

On the subject of sacramental communion the principles of the church are, that such communion is the most solemn, intimate and perfect fellowship that Christians can enjoy with God and one another; that when Christians are associated together in a church state under a definite creed, communion in the sacraments involves an approbation of the principles of that creed; and that as the church is invested with authority, which she is bound to exercise, to keep the ordinances of God pure and entire: sacramental communion is not to be extended. to those who do not approve the principles of the particular church or submit themselves to her authority. In maintaining these principles the Reformed Presbyterian Church does not design to unchurch any other religious denomination, or deny the Christianity of its members. She recognises the validity of the ordinances of all Christian communities who hold the divine Head, and the plenary inspiration of his word. She rejoices to know that these contain many of the saints of God, who have fellowship with him and with one another at the table of the Lord, and she is willing to co-operate with them to the extent of her ability, in promoting the common Christianity. But she does not feel at liberty to allow every man to be the judge of his own qualification for sealing ordinances, to dispense these ordinances to such as do not assent to her religious principles, or whom she could not submit to her discipline were they found violating their Christian obligations.

On the subject of civil government, the Reformed Presbyterian Church expressly testifies against a sentiment that has sometimes been attributed to her, "that civil government is founded in grace." And she affirms, "that civil society, together with its order, has its foundation in the natural constitution of man, and his external relationships in life; that it was instituted by the Creator and Ruler of the world immediately for the good of man, and ultimately for the divine glory; and that the principles of God's moral law are the supreme standard according to which human society is obliged to regulate and conduct its affairs." And again, "that though civil society and its governmental institutions are not founded in grace: yet it is the duty of Christians to endeavour to bring over civil states

the influence of the grace of the gospel, and to persuade such states to put themselves in subordination to Immanuel, for the protection and furtherance of the interests of religion and liberty." And again, in applying these principles to the constitution and government of the United States, she further declares, "that in a land where peculiar religious characteristics have never been extensively introduced into civil deeds of constitution; where there is no apostacy from established and sworn to reformation; where the constitutional evils complained of are simply omissions, not fundamental to the existence and essential operations of civil society; where no immoral engagement is required, and no pledge either demanded or given to approve of or perpetuate defects; where fundamental principles of the social state, moral in their nature, are adopted; where a testimony against defects is admitted, and the way left open, constitutionally, to employ all moral means to obtain a remedying of defects: the same obstacles stand not in the way of a Christian's entrance into civil communion, as do in a land where, such religious characteristics having been adopted, covenanted, and sworn to, but, having been departed from, upon the ruins of a reformed system, one of an opposite character has been introduced. And further, that under a testimony against defects, circumstanced as above stated, the Christian may consistently enter into the civil fellowship of the country where he resides, using his liberty on a moral basis to seek the improvement of the social state." And again, the church has declared, "that the acts and legislation of this church have at all times authorized all connexion with the civil society and institutions of the United States, which does not involve immorality."

The position, then, which the Reformed Presbyterian Church in the United States is understood to occupy towards the government of the country, is simply this, believing that a representative democracy is the ordinance of God, she approves of its republican form and character. She perceives no moral evil in its constitution. She finds it promoting the best interests of the citizen, and throwing the shield of its protection over the Church of Jesus Christ; and therefore she leaves her members at liberty to incorporate with it by becoming its citizens and assuming its offices, if they can do so in consistency with their own conscientious convictions. But she insists that no immoral man should be invested with office; that the Bible is the rule of official administration as well as private conduct; and that civil rulers, in common with all other characters, are responsible to Jesus Christ as the "Prince of the kings of the earth, and Governor among the nations."

Some Reformed Presbyterians have, from time to time, entertained the opinion that the constitution and government of the United States is essentially infidel and immoral, and that therefore they should be dissenters from both. And, principally on the ground of maintaining this opinion, in the year 1833, a number of ministers with adherents seceded from the General Synod of the church, and formed a separate organization. But the position of the church is as above stated. (See "Testimony," second and third editions, and "Proceedings of Synod," Pittsburg, August, 1835.)

On the subject of covenanting, from the prominence given to which in their systems, Reformed Presbyterians have often been called "Covenanters," the following requisition is made in the fourth article of their Terms of Communion:-" An acknowledgment that public social covenanting, upon proper occasions, is an ordinance of God; and that such moral deeds as respect the future, whether ecclesiastical or civil, are of continued obligation, as well upon those who are represented in the taking of them, as upon those who actually covenant, until the ends of them be effected."

In common with other Christians, Reformed Presbyterians believe that every individual believer is in covenant with God for himself personally, and that the Church of God is a covenant society, whose members are solemnly engaged to God, and one another, to do their whole duty. But in addition to this, it is their sentiment that, on special occasions of commanding importance-such as a time of great and threatened danger to the interests of church and state, or of attempted extensive reformation in the church-men may and ought, both as individuals and by communities, to combine together, and mutually pledge themselves, under the solemnity of an oath to God and one another, to sustain the right and oppose the wrong, in both civil and religious things. When such solemn pledge respects the future, it is binding on the individual or community which gives it, until its whole object be accomplished. Passing by the many instances of public social covenanting which occur in the history of the Hebrews under the Old Testament, an exemplification of the principle is presented in the famous League of Smalkalde, formed by the Lutherans in 1530, when they pledged themselves to one another and to God to maintain and defend the Reformed religion against all its enemies. And there is another still more perfect and remarkable in the Solemn League and Covenant, in which the friends of civil and religious liberty combined their energies to protect and secure the dearest interests of humanity against the civil despot and religious persecutor. Society, at the time it was formed, was in a revolu

tionary condition. In the state, absolute anarchy seemed about to take the place of the civil despotism, which had for some time prevailed; and the very existence of the Protestant religion in the British empire was threatened. In this emergency the friends of liberty and truth had recourse to God's ordinance of public social covenanting, for relief and encouragement. They committed themselves to God, and to one another by the will of God. Under the shield of the Solemn League and Covenant, the Assembly of Divines at Westminster sat, and prepared the Confession of Faith and Catechisms for the world. It furnished the rallying point for the best friends of religion and liberty while England was in anarchy, and Scotland in the grasp of the persecutor; and in its spirit many of the English Puritans and Scottish and Irish Reformed Presbyterians emigrated to America, and gave their aid in making our country what it is. American Reformed Presbyterians approve of the great principle of combination for good under the oath of God, which this transaction illustrates, and hold themselves in readiness, when the exigencies of the times may demand, to exemplify it themselves as the age, country, and special circumstances of their condition require.

Reformed Presbyterians are scattered over the Middle and Western States, and have a few congregations in the South. Their ministers possess much of the missionary spirit, and spend a considerable portion of their time in preaching the gospel to the destitute of all descriptions, beyond the bounds of their own immediate congregations. The practice of expository preaching prevails universally among them; they will be found "lecturing," as it is styled, over entire books of the Bible, as a stated part of the service of the Sabbath; and as errors and delusions arise, and are propagated in society, they are among the first to enter into an examination of them, and utter the warning against them. The ministry of the Reformed Presbyterian Church has always had among its members men eminent for talent, learning, and public spirit, who in proportion to their number, have had a large share of the literary labours, and honours of the country. Among the people, meetings for prayer and Christian conference, weekly and monthly, are statedly observed. Family worship, and attention to the moral and religious instruction of the youth, as well as a personal deportment becoming the gospel, are required of them as qualifications for sacramental privileges. They have but few endowments for religious or benevolent purposes, but are liberal in the support of the gospel, both at home and abroad. It is left to others to speak of the religious character, of both ministers and people. But it may be said in gratitude to the God of all grace,

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that he has not left them without a witness of his presence and approbation; but that from year to year he has given them the assurance, that he is employing their instrumentality as a distinct religious community, for the maintenance of his truth, the conversion of sinners to Jesus Christ, and the preparation of many saints for the celestial glory.

The Reformed Presbyterian Church in the United States is under the direction of a General Synod, composed of six presbyteries, one of which is established among the heathen in Northern India. And she numbers at present twenty-four ordained ministers, five licentiates, eight students of theology, forty-four organized congregations, and about four thousand five hundred communicants.