deny not the salvability of other communions, there is far greater safety and certainty to be found in the presbyterian church, than in either the Romish or prelatical. Holding the truth in its purity and its entirety; proclaiming it clearly; protecting it against all error; securing most effectually the removal of heresy and error; promoting most surely the revival of sound doctrine and holy practice; perpetuating the apostolic ministry, orders, ordinances, and discipline, in all their simplicity and power; providing for the greatest unity; holding up a shield of defence against infidelity; promoting spirituality; devoted to the advancement of the cause and kingdom of Christ at home and abroad; and doing all this in the spirit of true christian liberality; the presbyterian church proves that she possesses the four great elements of catholicity, unity, publicity, popularity, and universal diffusiveness, and offers a sure and safe retreat to all who are inquiring the way to Zion. She is admirably qualified to instruct the ignorant, to enlighten those who are in darkness, to console the real penitent, to teach the way of salvation to the lost, to edify the believer in Christ, and to guide sincere inquirers to the attainment of everlasting life.

CONCLUSION.

We have now endeavored to illustrate the catholicity and the liberality of presbytery; and to show how, when weighed in the balances, it is not found wanting, but commends itself to universal approbation and favor. And as others have taken in hand to uphold the republicanism of opposing systems, we have examined into the true principles of republicanism, and demonstrated, we think, the perfect identity with it, of the principles of presbytery, which is the government of the people.

The presbyterian mode of discipline and government, besides its scriptural basis, recommends itself by the following arguments. It is founded essentially on the principle of representation, which pervades American society. It does not make all the members of a church judges; but 'sets those to judge who are most esteemed in the house of God.' It presents a firm barrier against the ambition and encroachments of the clergy-for it unites with the minister a council of wise, prudent, and godly men, taken from the body of the communicants, without whose consent no measure can be carried. It furnishes one of the best securities for preserving the rights of both pastor and people; for it provides to an individual of either order, who may suppose himself wronged, the opportunity of appealing to a higher tribunal, where his cause will be heard without local prejudice, by judicious, enlightened, and impartial men. It secures to ministers of the word and sacraments counsel and support in all their official proceedings, of the best possible kind; for those who are associated with them are acquainted with the views of the people, participate in their feelings, and are able to give sound advice as to the wisdom and practicability of those plans, which require general cooperation, for carrying them into effect. It possesses an advantage also on the score of despatch and energy, as well as of wisdom and the security of equal rights. It unites believers together in one body, and thus is friendly to the spread of the gospel, by furnishing facilities for efficient and co-operative action in promoting the great interests of the Redeemer's kingdom. The general assembly of the church presents the beautiful spectacle of the various members of one vast and extended society, meeting together by their representatives as one in Christ, to unite with heart and hand in the service of their Lord. Such is the system of presbyterian government.§§

Sketch of the Presbyterian Church in England.

Presbyterianism, under God, making its appeal to the hearts of the people; resting its confidence upon the affections of the people; looking for its advancement to the activity and co-operation of the people; invoking in all its assemblies, from the least unto the greatest, the presence and counsel of the people; and throwing the responsibility of all its doings upon the equal and controlling voice of the people; is in perfect keeping with that government which glories in being the government of the people. Why has the presbyterian church surmounted every obstacle, and cleared her way through such a wilderness of impassable difficulties, to her present elevation and greatness? Because sustained by the nerves and the sinews of the people. And why has she not achieved still greater triumphs, and enrolled among her friends still greater multitudes? simply because depending, as has been said, upon the force and energy of the people, the engrossing interests of mercantile and agricultural pursuits have deprived her of that measure of zealous devotion to her cause, and co-operation in her designs, without which she cannot prosper. She is framed in adaptation to such an union of the people. She presupposes and requires it for her full development. She is, without it, but as a man with one arm, instead of two-she cannot accomplish even half what she might otherwise perform. Destitute of an intelligent, pious, and devoted eldership, the presbyterian church is seen as a powerful and athletic man whose arms are pinioned, or whose feet are in the stocks. Designed to promote the best interests, and to meet all the reasonable wishes, of her people, the responsibility of her failure, or success, rests mainly upon them. Yes, presbyterian laymen, upon you does it depend, whether this church shall go forward from strength to strength, or languish and decay. Your interest, your prayers, your activity, your liberality, your devotedness, in combination. with a faithful ministry, and both blessed of God-this is all we have to look to for success. We claim, as ministers, no exclusive and official possession of the divine gifts. We pretend to no priesthood, to no sacrifice for sins, to no power of plenary absolution, to no authority to enforce confession, to no damnatory power beyond the grave. We are of you, and among you, and one with you, and desire that you should account of us as stewards of the mysteries of heaven, ambassadors for Christ, heralds of the cross, and your servants in the gospel.

The cause of Christ among you, is, therefore, thrown upon your best affections; upon your love, and not your fear; your gratitude, and not your terror; your hopes, and not your servile prostration; your liberality, and not your tithed assessments; your willing consecration, and not your slavish and blind obedience. Will you, brethren, abuse this great grace of God, or

undervalue this heavenly birthright, or lightly esteem this august inheritance? May God forbid. Montesquieu has shown, that the principle of a republic, or the spring by which it acts, is virtue-that is, as he understands the term, love of the established government of the republic-devotion to its interests, a preference of these interests by each individual to his own; in a word, what we call public spirit, or patriotism. In such a government, every man should feel, that in promoting the common weal, he is advancing his personal welfare; and should be actuated, therefore, not by the principle of fear, or penurious selfishness, but by love and a generous liberality. Now precisely similar is the constitution, and the principle, of our church. In preference to other churches, she founds her claims to the co-operation and assistance of all her members, upon the liberty and privilege she so abundantly confers.

Presbyterianism, to the carnal eye, does not present the same attractive form which is assumed by her prelatic rivals, who appear before their votaries in all the 'pride, pomp, and circumstance,' of ceremonial forms; but whatever influence over the ignorant and unthinking multitude may in this way be gained, is a dear purchase, when christian truth and duty, and charity, must be impaired for its sake.

We, christian brethren, and our fathers, have possessed a talent of unspeakable value. We have enjoyed, as a church, unlimited freedom and spiritual independence. We have no king but Christ. We call no man master upon earth. We are in subjection to no traditions of the fathers-nor to any willworship, formality, and superstitions of men. We bow to no deified images. We cringe to no priestly mediators, and lick the dust of no wooden crucifixes. We are the Lord's freemen. We are in bondage to no power on earth. We wear the livery of no spiritual despot. Our government is a government of written laws, and it is administered by our people themselves, without let, hindrance, or tyranny. This, brethren, is a great, a distinguishing privilege.

Of the two great branches of the Reformation in Europe, the Lutheran Churches, and the Reformed-the Lutheran had no spiritual independence, but were wholly subjected to the state. And of the four great Reformed Churches of France, Geneva, Holland, and Scotland,-the Protestant Church of France, planted by Calvin, has been laid waste by the persecution of anti-christ. Geneva is desolate by the withering pestilence of heresy, and the exclusion of the laity from her councils. Holland has been prostrated to the civil power. The Reformed National Church of Scotland has also been subjected to the vassalage of a state establishment, and to the corrupting influence of patronage, and is now, therefore, waging warfare

for her usurped rights. In the prelatic churches every where, and of every name, the priesthood is every thing, and the people nothing. But we are free, we hold by the Head, we maintain professed allegiance to the King of kings, and King of saints. We alone renounce all interference of man, all submission to any earthly laws, and we alone can sit under our vine and fig tree, none daring to molest or make us afraid. The principles we maintain are the religious strength of the country; the grand bulwark that alone can arrest and drive back to their native regions, the pestilential heresies of Popery and Puseyism; and, in proportion as these principles, in harmony with evangelical piety, are understood, appreciated, and advanced, in the same degree will our national greatness and prosperity be secured. Columbia sic stabit; Christique arx alta manebit.' We would impress upon the people the duty of taking interest in all the affairs of the church, of informing themselves fully of all the claims and advantages she confers, and of fitting themselves to give a reason of their ecclesiastical preference, to every man that asketh them. The life of our system is a spiritual life. It lies in the culture of the mind and heart-the reason and the conscience. 'It is bound up in those principles which must be taught from father to son, from generation to generation, with care, with toil, with sacrifice.' It is a prize above all price. It is a heaven-descended gift, preserved and perpetuated by the blood of martyrs. It is an inheritance more valuable than that of houses or lands, of silver or gold, and which we are bound by every duty to ourselves, to our children, to our country, and to our God, to preserve and perpetuate at every sacrifice. It is a cause, again worthy of martyrdom. It is, brethren, your cause, and not the cause of your ministers. Let not the duty it imposes upon you, as individual christians, as deacons, elders, and officers, as active and efficient agents, as diligent and laborious Sabbath School teachers, as earnest instructors of your children and families in the history, principles, and reasons of our church government and doctrine-let not these be thought irksome. Let them not be regarded as secondary to what you call the more important interests of life. You are assuredly mistaken. In looking after business, you may be neglecting your chief business, which is to secure the liberties, civil and religious, of yourselves and your posterity. Without the active, zealous, and devoted co-operation of all its members, our church may be compared to a human body, 'more perfect as to the skeleton, and more beautifully constructed than than of others, but which from languor of circulation is become somewhat feeble in muscle, incapable of throwing off peccant humors, and ill qualified for energizing with vigor, when compared with a frame less perfectly compacted, but