with some abridgments and enlargements. He did not confine himself to the subject of Catholic communion, but pushed his enquiries into the nature of the covenant of grace and the covenant of works; and introduced various new views, on these constitutions. He maintains that the covenant of works was made with Adam for himself, and so formed that, as his posterity actually come into existence, they are embraced in it, but that it contemplates no definite number. The covenant of grace he considers in the same light, as embracing no one until he comes into existence. On these points he goes extensively into detail, and manifests no small degree of intellectual vigour in the discussion. For the errors, which his book contains, he was brought to trial before the presbytery, and suspended from the exercise of the ministerial office; he appealed to the synod; but on account of his absence, the business did not issue in a regular trial of the appeal. Upon the whole, his system is perhaps no more than a new modification, or a new manner of exhibiting the Hopkinsian opposition to any such imputation and representation as would make it appear that all men sinned in Adam, and that all believers suffered and obeyed in Christ Jesus.

One of the bodies, from which the associate reformed synod originated, the Antiburghers or Associate church, has been visited too with these errors. The Rev. Mr. Duncan, one of its members, published a book, in which he denies that the righteousness of Christ is transferred to us; that is, that it is not imputed to us for our justification. He also was suspended for this Hopkinsian aberration; but with some explanations and recantations, he was again restored to his office. This denomination has grown to a considerable size, and has upwards of fifty ministers. With the exception of the doctrine of the civil magistrate's power relative to ecclesiastical affairs, the associate synod adheres to the Westminster confession. They have not altered its letter even on this point, but they receive it with an explanation, or rather a rejection of it, in an exhibition of their principles, which they style, "An Act and Testi

mony." They have a theological school established in Washington county, Pennsylvania, under the care of the Rev. Dr. John Anderson, their professor, a sound divine, and very pious man. He is from Scotland; and has published several books, among which is one entitled Vindica Cantus, or a vindication of scriptural psalmody; the object of which is to prove, that no other than divine songs should be used in devotion. The associate Presbyterians use none other, and this constitutes almost the only distinction, between them, and the associate reformed church, except that they are in connection with the Antiburgher synod of Scotland and Ireland, while the latter are connected with the Burghers in those kingdoms. All their influence in this church will be on the side of orthodoxy. They have neither ecclesiastical nor sacramental intercommunion with other denominations. On the subject of faith, there have been warm disputes between the ministers of this body, and those of the general assembly; for the former maintain that assurance of grace, and salvation enter into its nature, while their antagonists deny it. They are generally a pious people, and do not mingle with the world. They profess also a high respect for the covenants that were entered into in Great Britain, between the people and Almighty God.

There has lately sprung up in the west another denomination, who style themselves Reformed Dissenters, and who arose out of a secession from the associate reformed church. The latter body in accommodating their ecclesiastical system to the civil constitutions of the country, made alterations in the Westminster Confession of Faith, in those parts of it, which treat of the power of the civil magistrate in calling ecclesiastical councils. In consequence of these alterations, two ministers, the Rev. Alexander M'Coy and the Rev. Robert Warwick, seceded from them; and with their ruling elders formed a presbytery. This body has exhibited a view of its principles and a testimony against errors, which is published in a large pamphlet. Their principles are the same with those of the Westminster divines. The reformed Presbyterians, or Covenanters, in America, adhere precisely to the creed of their brethren in Great

Britain. Their synod was constituted in Philadelphia, in 1809, before which time they had existed as a presbytery, and their principles are exhibited in a book entitled, "Reformation Principles," in which they testify, in the most explicit manner, against the Hopkinsian errors. Like that of the reformed Dutch church, this creed has never been changed. They are distinguished from all other presbyterians, by their doctrines on civil government. Adopting the principles embraced in the national covenant of Scotland, and in the Solemn League and Covenant, they hold themselves bound to testify against every government in a Christian country that will not acknowledge explicitly the headship of Messiah over the nations, and the Bible as the standard of civil legislation; hence they disapprove of the federal constitution, in which there is no allegiance acknowledged to the government of God, and they admit none to church privileges who will not join with them in the testimony, and in acknowledgment of the principles contained in the British covenants. They also disapprove of that part of the constitution, which admits atheists and deists to the occupation of civil offices. The calling of conventions of ministers (as the state of Connecticut called the convention which formed the Saybrook Platform) for consultation, they believe to be calculated for the promotion of the interests of truth, and the welfare of a nation. In this manner they contend that every nation in its civil capacity should subserve the moral, spiritual, and ecclesiastical interests of men, and the glory of God.

With such principles and great strictness of practice, not admitting any to baptism for their children, nor to the Lord's Supper, who do not practice statedly family devotion, and acknowledge their creed, it would at first sight seem that their increase must be very slow. They have, however, increased with great rapidity, notwithstanding the unpopularity of many of their principles, and strict practices. In the year 1800, they had not more than three organized congregations in America, and they have now twenty preachers and nearly forty congregations. The Rev. John Black, of

this church, was settled in Pittsburgh in 1801, and though when he first visited that country, not long before, there were not more than five families of the denomination, yet there are now four settled ministers in Pennsylvania, west of the mountains, and numerous vacancies.

They have also established a theological school, which is located in Philadelphia. Measures were taken for this object in 1807, at the session of the Reformed Presbytery in Franklin county, Pennsylvania; and the Rev. (now Dr.) Samuel B. Wylie was appointed professor of theology. Dr. Wylie was educated at Glasgow college, in which he received the first honour, in a class of one hundred. Soon after he graduated, he emigrated to America, and was for some time employed as a teacher in the University of Pennsylvania. After he was licensed to preach the gospel, he travelled as a missionary from the state of Vermont to South Carolina, both through the western and Atlantic states, and was instrumental in organizing congregations and societies. He accepted a call from a congregation in Philadelphia, but before he entered on his pastoral care, returned to Glasgow, and heard the lectures of one season. Soon after his return to Philadelphia, he was made a professor of languages in the university of Pennsylvania, in which station he continued for several years. His knowledge of the oriental and several modern languages, of philosophy and divinity, is accurate and extensive. He has heard nearly all the lectures delivered in the medical school in Philadelphia:

In the autumn of 1810, this theological school was opened. Several young men, educated in this institution, have been ordained to the ministry, and settled in pastoral charges. It requires four winters to complete the course. Peculiar attention is paid to metaphysics, belles lettres, sacred history, and Hebrew, during the first two winters. The last two winters are chiefly occupied in Biblical criticism and theology. On these subjects the professor delivers extemporaneous lectures. The superintendents of the seminary are the Rev. Dr. M'Leod, the Rev. Messrs. Gibson, Black, and M'Master. The number of young men prosecuting theological

studies during the winter of 1816-17, was ten. The supply of ministers afforded to this church is by no means equal to its increase. The Rev. Mr. Rylie, of the southern presbytery, during the last year, performed a missionary tour of five months, in which time, he organized five congregations, from every one of which he received a call to become its pastor.

All the influence of this seminary is in the orthodox interest; and the acquisitions of the pupils in metaphysics and Biblical criticism, will render them able advocates for the truth, while the habits of the church, to which they belong, will make them willing to enter the lists of controversy.

The four seminaries of the Presbyterian Churches, have their distinctive properties and their peculiar features. That of the Associate Reformed is distinguished for the aptness of its young men to teach, and an imitation of Dr. Mason's eloquence; that of the Reformed Dutch Church, for the acquisitions of its alumni in didactic theology; that of the General Assembly for the zeal, and pastoral qualifications of its sons; and that of the Reformed Presbyterian Church for the attainments of its pupils in metaphysics, composition, and Biblical criticism. Could all these be united, in one institution, and their whole force be brought to bear upon the hosts of heretics, upon the promotion of truth, and the advancement of practical piety, how desirable, how glorious an object would be gained! We may console ourselves, however, with the reflection that all belong to the church of God, are one in principle on the atonement, and all harmonize in their attempts to dissipate the noxious vapours that are diffusing their pestilential influence over the land. Were it asked whether, the present state and prospects of the church, demand rather an affectionate ministry, in whom feeling prevails, or a ministry in whose devotions the intellectual character predominates; it ought to be answered without hesitation, if the frailty of human nature renders it impossible to combine the ardent love of a John with the intellectual power and doctrinal perspicuity of a Paul; let us have Pauls for our ministers. It is the general belief of Christians that