The Funeral ceremony is performed in total silence.

The corpse is carried to the grave, and there interred without a word being spoken on the occasion.

Dr. Evans, in his usual liberal strain, gives the following account of the Seceders:—

"Dissenters from the kirk, or church of Scotland, call themselves Seceders; for, as the term Dissenter comes from the Latin word dissentio, to differ, so the appellation Seceder is derived from another Latin Seceders. word, secedo, to separate or to withdraw from any body of men

with which we may have been united. The secession arose from various circumstances, which were conceived to be great defections from the established church of Scotland. The Seceders are rigid Calvinists, rather austere in their manners, and severe in their discipline. Through a difference as to civil matters, they are broken down into Burghers and Anti-burghers. Of these two classes the latter are the most confined in their sentiments, and associate therefore the least with any other body of Christians. The Seceders originated under two brothers, Ralph and Ebenezer Erskine, of Stirling, about the year 1730. It is worthy of observation, that the Rev. George Whitfield, in one of his visits to Scotland, was solemnly reprobated by the Seceders, because he refused to confine his itinerant labours wholly to them. The reason assigned for this monopolisation was, that they were exclusively God's people! Mr. Whitfield smartly replied, that they had, therefore, the less need of his services; for his aim was to turn sinners from the error and wickedness of their ways, by preaching among them glad tidings of great joy!

"The Burgess' oath, concerning which the Seceders differed, is administered in several of the royal boroughs of Scotland, and runs thus: 'I protest before God and your lordships, that I profess and allow with my heart the true religion presently professed within this realm, and authorised by the laws thereof; I shall abide thereat, and defend the same to my life's end, renouncing the Roman religion called papistry.' The Messrs. Erskine and others maintained there was no inconsistency in Seceders taking this oath, because the established religion was still the true religion, in spite of the faults attaching to it, and hence were called Burghers. Messrs. Moncrieff and others, thought the swearing to the religion, as professed and authorised, was approving the corruptions, therefore the oath was inconsistent and not to be taken; hence Anti-burghers. The kirk of Scotland, both parties say, still perseveres in a course of defection from her professed principles, and therefore the secession continues, and is increasing to the present day. (See an Historical Account of the Rise and Progress of the Secession, by the late Rev. John Brown, of Haddington.) The Seceders are strict Presbyterians, having their respective associate synods, and are to be found not only in Scotland, but also in Ireland and in the United States of America. Both classes have had amongst them ministers of considerable learning and piety.

"There is also a species of Dissenters from the church of Scotland called Relief, whose only difference from the Kirk is, the choosing of their own pastors. They arose in 1752, and are respectable as to numbers and ability. (See a Compendious View of the Religious System maintained by the Synod of Relief, by P. Hutchinson; and also Historical Sketches

of the Relief Church, &c. by J. Smith.) The Relief are Calvinists as well as Presbyterians, but liberal in their views, admitting to their communion pious Christians of every denomination. They revere the union of faith and charity."*

SEC. IV.-ENGLISH AND AMERICAN PRESBYTERIANS.

The appellation Presbyterian is in England appropriated to a large denomination of dissenters, who have no attachment to the Scotch mode of church government any more than to episcopacy amongst Distinguishing characteristics of us, and therefore to this body of Christians the term Presthe English Presbyterian, in its original sense, is improperly applied. This by terians. misapplication has occasioned many wrong notions, and should be rectified. English Presbyterians, as they are called, adopt nearly the same mode of church government with the Independents. Their chief difference from the Independents is, that they are less attached to Calvinism, and consequently admit a greater latitude of religious sentiment. It may be added, that their mode of admitting members into communion differs from that commonly practised among the Presby

terians.

Dr. Doddridge, in his "Lectures," has this paragraph on the subject: "Those who hold every pastor to be as a bishop or overseer of his own congregation, so that no other person or body of men have by divine institution a power to exercise any superior or pastoral office in it, may, properly speaking, be called (so far, at least) congregational; and it is by a vulgar mistake that any such are called Presbyterians; for the Presbyterian discipline is exercised by synods and assemblies, subordinate to each other, and all of them subject to the authority of what is commonly called a General Assembly."

American Presbyterians.

The Presbyterian Church in the United States was originally made up of emigrants from Scotland and the north of Ireland. They settled principally in Pennsylvania, West Jersey, Delaware, and Maryland. In 1704, the first Presbyterian judicatory in the United States was constituted under the name of the "Presbytery of Philadelphia." In 1716 the members of this community had so much increased, chiefly, however, by emigration from Europe, that they distributed themselves into four Presbyteries, bearing the names of Philadelphia, Newcastle, Snow Hill, and Long Island, and erected a synod under the name of the "Synod of Philadelphia." But the body was far from proving harmonious, by reason of the different views entertained on the subject of the discipline of the churches. The controversies in this connexion continued to increase until 1758, when all difficulties were healed, from which time harmony, with some few exceptions, has prevailed, and their cause rapidly gains strength.

In 1789, the first General Assembly, which is now the highest judicatory of the Presbyterian church in the United States, was convened at Philadelphia, which has continued to be the place of its annual meeting to the present time. Great prosperity has attended the cause of Presbyterianism in the United States. Within a

General Assembly.

* See Dr. Evans's Sketches.

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few years, however, differences have, to some extent, prevailed among the ministers of this connexion; but as among so able and pious a body of men, the principles of the gospel are justly expected to exert their legiti mate influence, it can subserve no benefit to record the grounds of a dissension, which it is hoped will be only temporary. The advocates of Presbyterianism reside chiefly in the middle, southern, and western states. The clergy attached to the order, are an able, enlightened, evangelical, and pious body, and their labours have been signally blessed. The number of synods, in 1832, was twenty-one; that of presbyteries, one hundred and ten: the clergy are estimated at one thousand nine hundred and thirty-five; the churches under the care of the General Assembly are two thousand two hundred and eighty-one, comprising more than two hundred and seventeen thousand three hundred and forty-eight members. The doctrines of the Presbyterian church of the United States are Calvinistic, as may be seen in the confession of faith as revised by the General Assembly at their session in Philadelphia, in 1821; Doctrines. though the clergy, when composing instructions either for their respective parishes, or the public at large, are no more fettered by the confession, than are the clergy of the church of England by the thirty-nine articles.

In respect to their religious services, it is necessary only to say, that in Great Britain, Ireland, and America, they have laid aside the use of certain forms of prayer, and use extemporary prayer in the worship of God. They also differ from Episcopalians in this, that while the latter kneel in time of prayer, the former stand; and in singing the praise of God they all sit, while all Episcopalians stand.

Religious Services.

After whom called.

SEC. V.-CALVINISTS.

Calvinists are those professing Christians, who adopt, without a strict uniformity however, the doctrine and discipline of the scriptures, as explained by Calvin. John Calvin was born at Noyon, in France, in the year 1509. In early life, he applied himself to the study of the civil law, and becoming impressed with the importance of religion, and the necessity of a reformation in respect to errors prevalent at that time, especially in the Church of Rome, he devoted himself to divinity, and, at length, became professor of divinity in the year 1536.

The general doctrines taught by the Calvinists of the present day, are embraced by such a multiplicity of sects, going under that and other names, that a summary only can be given of them in this chapter.

At first, the name of Calvinists was given to those who embraced not merely the doctrine, but the church government and discipline established at Geneva, where Calvin was minister and professor of divinity, and was intended to distinguish them from the Lutherans. But since the meeting of the synod of Dort, this appellation has been applied chiefly to those who embrace his leading views of the gospel, and is intended to distinguish them from the Arminians.

The leading principles of Calvin were the same as those of Augustin.

* Evans's Sketches.

The principal doctrines, by which those called Calvinists are distinguished from the Arminians, are reduced to five articles, which, from their being the chief points discussed at the synod of Dort, have since been denominated the fire points. These are predestination, particular redemption, total depravity, effectual calling, and the certain perseverance of the saints.

1. The Calvinists maintain, that God hath chosen unto eternal glory a certain number of the fallen race of Adam in Christ, before the foundation of the world, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any conditions performed by the creature; and that he was pleased to pass by, and ordain to dishonour and wrath, the rest of mankind, for their sins, to vindicate his justice.

A few passages usually adduced in support of the above doctrine may with propriety be introduced in this place :-According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So, then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Thou wilt say, then, why doth he yet find fault; for who hath resisted his will? Nay, but O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour and another unto dishonour? Hath God cast away his people whom he foreknew? Wot ye not what the Scripture saith of Elias? Even so at this present time, also, there is a remnant according to the election of grace. And if by grace, then it is no more of works. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest are blinded. Whom he did predestinate, them he also called. We give thanks to God always for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. many as were ordained to eternal life believed. Eph. i. 4. Rom. ix. 1522; xi. 1-5; viii. 29, 30. 2 Thes. ii. 13. Acts xii.

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The Calvinists, however, do not consider predestination as affecting the agency or accountableness of the creature, or as being to him any rule of conduct. On the contrary, they suppose him to act as freely, and to be as much the proper subject of calls, warnings, exhortations, promises, and threatenings, as if no decree existed.

2. They maintain, that though the death of Christ be a most perfect sacrifice, and satisfaction for sins, of infinite value, and abundantly sufficient to expiate the sins of the whole world, and though on this ground the gospel is to be preached to all mankind indiscriminately; yet it was the will of God that Christ, by the blood of the cross, should efficaciously redeem all those, and those only, who, from eternity, were elected to salvation, and given to him by the Father.

The following passages, among others, are alleged in proof of the above doctrine :-Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. The good shepherd give his life for the sheep. I lay down my life for the sheep. He died not

that nation only, but that he might gather together in one the tåren of God that are scattered abroad. He gave himself for us, dat he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. He loved the church, and gave himself for it, that he might sanctify and cleanse it, and present it to himself, &c. And they sang a new song, saying, Thou art worthy; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. John xvii. 2; x. 11, 15; xi. 52. Tit. ii. 14. Eph. v. 25-27. Rev. v. 9.

3. The Calvinists maintain that mankind are totally depraved, in consequence of the fall of the first man, the sin of whom, as their public head, involved the corruption of all his posterity; and that this corruption extends over the whole soul, and renders it unable to turn to God, or do anything truly good, and exposes it to his righteous displeasure, both in this world and in that which is to come.

This is supported as follows:-By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. By one man's disobedience many were made sinners. I was born in sin and shapen in iniquity. God saw that the wickedness of man was great upon the earth, and that every imagination of his heart was only evil continually. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back; they are altogether become filthy; there is none that doeth good, no, not one. And you hath he quickened, who were dead in trespasses and sins. Wherein in time past ye walked according to the course of this world, among whom, also, we all had our conversation in times past, in the lust of our flesh, fulfilling the desires of the flesh and the mind; and were by nature the children of wrath even as others. Rom. v. 12-19. Ps. li. 5. Gen. vi. 5. Ps. liii. 2, 3. Rom. iii. Eph. ii. 1-3.

4. The Calvinists maintain, that all whom God hath predestinated unto life, he is pleased, in his appointed time, effectually to call by his word and spirit out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ.

They admit that the Holy Spirit, as calling men by the ministry of the gospel, may be resisted, and that where this is the case, the fault is not in the gospel, nor in Christ offered by the gospel, nor in God calling by the gospel, and also conferring various gifts upon them, but in those who are called. Yet, they contend, that when men are converted, it is not to be ascribed to themselves, as though by their own free-will they made themselves to differ, but merely to him who delivers them from the power of darkness, and translates them into the kingdom of his dear Son, and whose regenerating influence is certain and efficacious.

The following passages are supposed to support this doctrine: Whom he did predestinate, them he also called; and whom he called, them he also glorified. That ye may know what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ when Not of works lest any man should boast. created in Christ Jesus unto good works.

he raised him from the dead. For we are his workmanship, God, that commanded the light