He who always makes it a point to treat children with tenderness, cannot fail to observe a reverent kindness toward the aged, and to act with a spirit of philanthropy toward all mankind.

The man who benignantly returns the salutation of a poor negro, is qualified by nature, if not by education, to be the most elegant gentleman in the royal circle.

He who is honorably just in his dealings with the beggar, will never embezzle the funds of the state.

In spiritual matters, if we be conscientious in discharging what we consider our smaller duties, we will be much more so in attending to the weighty duties of the law. If we learn to glorify God, in eating and drinking, and in the every day concerns of life, we are sure to be much more scrupulous about promoting his glory in all the grander affairs in which we are called to act a part. Hence, the best way of learning obedience to the Lord is to practice it in little things: for then, obedience to his holy will in affairs of magnitude will follow as a matter of course.

At present, however, our primary object in illustrating this great principle is to apply it to the constitution of our church. Here in some cases, the little things are apt to be neglected; though every one is sensible that its rules about all important affairs are righteous and wise; and a rigid adherence to them is exacted accordingly. But, suppose now, that we wished to write all these important rules upon tables of adamant, and to preserve the substance of our admirable constitution perpetual in the church--how should we do it? We answer, by handing down from generation to generation a strict observance of all its least requirements. Suppose that some one of our church courts is in the habit of violating a precept of moment which this instrument inculcates---how shall we secure its future obedience? By procuring attention to its lesser injunctions. For he that is faithful in that which is least will be faithful also in much..

The little things of our constitution may appear to unthinking per.. sons mere empty forms of no value in themselves, and therefore it may seem of little consequence whether we observe them or not. Suppose we should grant that they are of no intrinsic value; still, the great principle which we have been illustrating makes them the 'bulwark by which the vital parts of our constitution are encircled and protected;---they are the embalming essence by the right use of which that instrument may be rendered almost perpetual and immortal. On the contrary, could we trace the precise history of the down

fall of any constitution, whether civil or religious, or of any confession of faith, it would in almost every case be found owing to that insidious but growing canker, neglect of the little things. For the moment that the neglect of the lowest class of trivial things has grown into universal custom, the class next to it becomes the lowest in the scales, and is attacked in turn; until the whole fabric is thus undermined and finally levelled with the dust. And if we have taken only the first step in this neglect of the little things of our constitution, nothing can be plainer than that we must either retrace that step, or go on towards an ecclesiastical revolution.

Then, too, if we only render a strict obedience to the least precepts of our book, our performance of the higher injunctions of it cannot fail to be doubly fervent, and therefore doubly blessed to us. So that by the observance of the little things we give great additional effect as well as perpetuity to all the important requisitions.

We are not opposed to wholesome alterations of mere human regulations, when circumstances loudly call for them. We are in favor of them. Not only so; but if there be any human precept upon our statute-book with which we will not comply, by all means let us excind it; even though it be eminently wise. We sincerely condemn, too, the introduction into our book of too many of the "lesser matters;" because, on the observance of these, the very existence of the whole system ultimately depends: and this observance is invariably weakened just in proportion as their number is increased. But, to continue the most insignificant form in our book, while we knowingly and wilfully reject it in practice, is destructive of our whole confession. To sin against what we acknowledge to be right, even in the meanest trifle, sears the conscience, and deadens it to all the higher duties. And therefore, excind, or observe, is the sole alternative that an honest conscience will allow of. If there be any churchcourt which will not observe some of these little things let that churchcourt use all the means in its power to prevail with the Synod to obliterate the dead letter from our books.

We know that want of time and other pressing circumstances may occasionally compel a court to overlook even important regulations in our constitution: but a frequent neglect of any one item seems wholly inexcusable; while a regular and constant neglect is worse--it is disgraceful and wicked.

We hope that all our church courts, together with each minister, elder and member, of our church however eminent, or however obscure, will henceforth provoke one another to love our noble constitu

tion, even to its smallest details. We hope that they will secure not only its perpetuity but also a most fervid observance of its important parts by a scrupulous adherence to its minutest regulations; or by honestly and wisely excinding what they are determined no longer to obey. From one end of the church to the other let the motto be, "OBSERVANCE OR EXCISION, WE HAVE NO DEAD LETTER.” Let every church court that has hitherto neglected one single item, either retrace its steps and come up to the constitution, or agitate until Synod shall excind that item. When a church court at any time shall fail to do so, let the humblest member in it not be afraid to stand forth the champion of the church's constitution. Though he be the least of the thousands of Judah, yet, with the acknowledged voice of God on his side he is really stronger than whole Synods and councils: and if he will only persevere, he must finally prevail. Let him agitate until they come up to the constitution. Perseverence alone is amply sufficient: but mildness and gentleness along with perseverance will not only bring victory the sooner, but render its fruits sweeter and more lasting.

How small is the sacrifice required in bowing down our stubborn necks to these little things! How rich is the reward---the blessings resulting from a more fervent observance of all the more important parts, and the immortality of the whole constitution! MACEDON.

History of the Rise, Progress, and present state of the Associate Reformed Church in North America.

As the Associate Reformed Church is one "among the least of the tribes of Israel," it would seem proper that she ought not to occupy much room in a work which is to furnish a view of the whole church in the United States. Circumstances of which the publishers are apprized leave little time to furnish an elaborate or extended article.

Most of the churches in the United States have their exemplars in Europe; and the reason of their separate existence here, is to be sought for in the history of ecclesiastical movements in that part of the world.

At the memorable revolution in Great Britain in the year 1688, some of the Scottish Presbyterians were dissatisfied with the manner in which the question of religion was settled and refused to fall into

1

the Established Church. These when they received an ecclesiastical organization took the name of The Reformed Presbytery, but are usually distinguished by the name Covenanters.

About the year 1733 several ministers among the most conspicuous of whom were Messrs. Ebenezer and Ralph Erskine seceded from the Established Courch for reasons similar to those which have produced the late secession of the "Free Church of Scotland." They organized themselves into a Presbytery for the exercise of discipline and the administration of the ordinances of Christ, and took the name of The Associate Presbytery. They were learned, pious and powerful preachers. Their numbers increased. their cause prospered, and with it, the cause of pure and undefiled religion. Philips in his life of Whitefield calls this Secession, the "Second Reformation."

The chief difference between these Bodies was this:---the Covenanters regarded the government of Great Britain as having fallen so far short of the reformation which they were bound to seek by the Solemn League and Covenant, that they could not acknowledge it to be the ordinance of God, to be obeyed for conscience' sake: the Seceders refused to go this length, but like their followers of the "Free Church," they would "obey God rather than men."

Individuals who had belonged to both these communions "at home in the Old Country," were early found in the British Colonies in America, and theirnumbers continued to increase by subsequent emigrations. At the period of the Revolutionary war there existed in this country two Associate Presbyteries and one Reformed Presbytery.

When the Colonies assumed the position of an independent nation, it occurred to many of the ministers and people belonging to these Presbyteries, that, as the causes which had kept them apart in Great Britain, had no longer any existence here, it would greatly strengthen their hands, and promote the common cause, if they could form a union. Negotiations to this effect, were soon set on foot. In the year 1782, after much prayerful deliberation, the union was consummated. These ten articles formed the basis:--

1 "That Christ died for the elect only.

2. That there is an appropriation in the nature of faith.

3. That the Gospel is indiscriminately addressed to sinners of mankind.

4. That the righteousness of Christ is the alone proper condition of the covenant of grace.

5. That civil power originates from God the Creator and not from Christ the Mediator.

6. That the administration of the kingdom of providence is committed to Jesus Christ the Mediator, and Magistracy is the ordinance appointed by the Moral Governor of the Universe, to be the pillar or prop of civil order among men; that it as well as other things, is made subservient by the Mediator to the welfare of his spiritual kingdom, the church; and besides, the church has the sanctified use of that, and every common benefit, through the grace of our Lord Je sus Christ.

7. That the law of nature and the moral law recorded in the scriptures is substantially the same, although the latter expresses the will of God more evidently and clearly than the former; and, therefore, Magistrates among christians, ought to be regulated by the general directions of the word, as to the execution of their offices in faithfulness and righteousness.

8. That the qualifications of justice, veracity, &c., required in the law of nature for the being of a Magistrate, are more clearly and explicitly revealed as necessary in the Scriptures. But a religious test, any farther than an oath of fidelity, can never be essential to the being of a Magistrate, except where the people make it a condition of government: then it may be among that people by their own voluntary deed.

9. That both parties when united shall adhere to the Westminster Confession of faith, Catechisms Larger and Shorter, Directory for worship; and propositions concerning Church government.

10. That they shall claim the full exercise of church government, without dependence on foreign Judicatories."

As the doctrine contained in the second article is sometimes objected to---from misapprehension it is believed---it may be proper to subjoin a few extracts from "Fisher's Catechism," which is pretty extensively regarded by sound Presbyterians of all denominations, as a standard work.

"Quest. Is a belief and persuasion of the mercy of God in Christ, and of Christs' ability and willingness to save all that come unto him, all that is necessary to constitute justifying faith?

A. No; because there being no appropriation, or particular application in this persuasion, it can be no more than such a faith as dey ils and reprobates may have, &c,