principles to her, had I not seen it done in Reformed Principles Exhibited, in the Evangelical Witness, and in some other works written by Reformed Presbyterians. That such principles are unjustly imputed to the Associate church will be seen from the following passages, taken from her publicly acknowledged principles.

"Mere usurpers can have no lawful authority"—" However quietly one may be obliged to live under usurpers or habitual tyrants, yet, there should be no acknowledgment of the irauthority as binding upon the conscience. The presbytery's principle of subjection and obedience doth only respect things lawful, and is not at all inconsistent with any self defence that is necessary, lawful, and expedient according to the word of God and right reason, such as our worthy ancestors endeavoured at Pentland and Bothwell." Display of the Secession Testimony. Vol. I. p. 220.

It is peculiarly incumbent on every civil state whereinto Christianity is introduced, to study and bring to pass, that civil government among them, in all the appurtenances of its constitution and administration, run in agreeableness to the word of God, and to the interests of the true religion and the Reformation of the church, as otherwise they cannot truly prosper in their civil concerns, nor be enriched by the blessings of the gospel." Id. p. 280, "The Christian magistrate ought to determine himself not merely by natural, but also by revealed christian principles." Id. p. 313.-"Our Lord's mediatory government and administration doth extend to all outward things in the world of nature and providence, in so far as these things are supernaturally ordered unto supernatural ends, in the spiritual advantage of his church and people.” Id. Vol. II. p. 299.

They, (the Associate Presbytery,) declared, "the majority of any state or nation have a right to set up whatever form of government they judge the best, and as the government of Great Britain was so settled in consequence of the revolution in 1688; so it was the duty of Christians to submit to it, or to any other ruling power by the choice or consent of the people, and affording protection to them in whatever place of the world their lot may be ordered." Narrative prefixed to Declaration and Testimony, of the Associate Presbytery of Pennsylvania, p. 32.-" We stated it to be the duty of Christians, to acknowledge those as lawful, who ruled by the choice or consent of the people of any state or nation, and to submit to them in every thing not inconsistent with our duty to God." Id. p. 44. Many statements of the same kind might be produced, but those already mentioned

are sufficient to show, that the doctrines held by the Associate church on this subject are totally inconsistent with those imputed to her by Reformed Presbyterians. So far from maintaining the doctrine of passive obedience to every person actually in power, she maintains that usurpers have no lawful authority, and there should be no acknowledgment of their authority as binding on the conscience. So far from maintaining, that nations as such are not bound to acknowledge Christ and his religion, and that magistrates have nothing to do with Christianity, she maintains that it is incumbent on every civil state whereinto Christianity is introduced, to study and bring to pass, that civil government among them, in all the appurtenances of its constitution and administration, run in agreeableness to the word of God and to the interests of the true religion, and the reformation of the church. So far from maintaining that the authority of Christ is confined to the church, she maintains that while he is the King and Head of the church, he has absolute power to over rule and dispose all things for her preservation and salvation, according to his own words. John. xvii. 2. "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." It is indeed our belief that Christ stands in a very different relation to his church, from that in which he stands to the rest of the world. He is reptesented in the Holy Scriptures as the Head, and the church as his body, a relation which the Scriptures do not recognise as existing between Christ and the unbelieving world. But while we believe that Christ is the Head of the church, his body, we are far from maintaining that his power and authority is limited to the church. On the contrary we are in the habit of teaching our children from their early years that "Christ executeth the office of a King in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies."

With regard to the civil constitution of the country, it will be seen that we believe it to be the duty of Christians to use every lawful endeavour to have it framed agreeably to the word of God. And with respect to civil magistrates our public principles evidently allow, that the more scriptural qualifications they possess, ît is by so much the more desirable. But when magistrates are chosen by the majority of the people, and when they rule according to law, we believe it to be the duty of Christians to yield conscientious obedience to their lawful commands, always provided there be nothing in them inconsistent with the word of God; otherwise, we believe it to be our duty to obey God rather than man. These principles we believe are perfectly scriptural,

and agreeable to the belief and practice of the whole christian church, till the rise of the Reformed Presbyterians. It is certain that many of the martyrs who suffered under Charles II. in 1666, who denied the king's ecclesiastical supremacy, acknowledged his civil authority. Ten of them delivered a joint testimony in which it is said, "we are condemned by men,and esteemed by many as rebels against the king, whose just authority we acknowledge. Some of them said "we did not intend to rebel against the king whom we acknowledge as our lawful sovereign." Naphtali 216–220. To the above may be added an extract from a work by a living author, which ought to have considerable weight especially on this subject. "As magistracy flows from God the Creator, the common parent and Head of all, the law of nature common to all men, must be the immediate rule of administration. A regulation common to all should be regulated by a rule common to all. All stand in the same relation to God considered as Creator and moral Governor. The standard for regulating this relation must also of course be common. This standard is the law of nature which all men necessarily possess." Sons of Oil, by Dr. Wylie, of the Reformed Presbyterian church, Philadelphia. From these statements and extracts, it will be obvious that the "slavish principles" mentioned in the Evangelical Witness, are unjustly imputed to the Associate church, and are, in fact, altogether inconsistent with her professed principles. I hope therefore, our Reformed brethren will discontinue the practice of ascribing to the Associate church, principles which she does not hold, a practice which, to say the least of it, is no evidence of Reformation. I am willing to believe, that the statements made in the Evangelical Witness, to which I have adverted, have been made rather from inattention or from habit, than from any design to misrepresent our principles, (for I cannot conceive how a practice of this kind can aid the cause of Reformed Presbyterians,) and I am disposed to hope that our friend the editor of the Witness, who has often taken favourable notice of us, will do us justice in this thing also. Dec. 22d 1826.

For the Religious Monitor.

ON MARRIAGE.

Marriage is a subject, the consideration of which, generally draws attention, and interests the feelings; and the difficulty is not so much to please as to profit. But surely it is susceptible of being so conducted as to do both. No apology, it is presumed, will be expected, for attempting to do this; though to fail, may perhaps, seem to many, to demand it; because not to profit, in this

case, is probably to do hurt. Happy would it be for human society, if this subject excited the same interest, when viewed in the light of Revelation, as it does when viewed in the meretricious colours of a novel. But this is not the case. Such is the perversion of our natures, that we are inclined to sport with reality and to be serious about nothing. This subject is so prostituted to entertain the visionary devotees of romance; or to supply unthinking youth with unseemly jesting; or licentious fools with unhallowed sport; that it is extremely difficult to redeem it to that rational and grave consideration, to which it is certainly entitled. But I take it for granted, that most of your readers expect to find nothing but what is grave, in your pages; therefore, with your leave, 1 will endeavor to place a few things before them, on this subject, of a serious nature.

It is not my purpose to say every thing that can be said on this subject. It is not necessary to illustrate the importance of the marriage relation. The constant legislation of nations and churches proves, that it stands in close affinity with the order and happiness of society. Nor do I consider it necessary to answer the question now in agitation,-May a man marry his deceased wife's sister? Both scripture and reason have already answered it in the negative. I mean not to inquire how far the church or the state ought to carry legislation, respecting this relation; but I may safely affirm, that individuals may, and ought to legislate for themselves, to a far greater extent than can be done by either church or state. I am not to be understood as addressing myself to heathens, nor infidels, nor such as live in a christian country without making any profession; but to professors of the Protestant religion-to the members of the Associate church, and of these, chiefly to the unmarried, whose attention I most earnestly

crave.

It is frequently asserted, that the connection formed by marriage, is altogether determined by fate, which cannot be evaded; or by the impulse of blind passion; which, if true, would forbid me to say one word more on the subject: but such an assertion is false, absurd and wicked. This hypothesis would exonerate the chief agents in this transaction from all blame of any thing evil in its nature, or disastrous in the consequences connected with it, and throw it entirely on the most high and holy Jehovah. This is precisely the way in which Adam excused himself for trampling on divine authority and ruining the whole race of man, "The woman whom thou gavest me, she gave me and I did eat." If the assertion were true, all the good and wise regulations adopted among men, and all the laws and propositions laid down in scrip

ture, respecting marriage, would be useless, and infer folly in their authors; which, as respects the word of God, would be blasphemy. If it were true, it would be impossible for the parties in any case, to have, or to state, any reason for contracting or refusing to contract. But this is contrary to the experience of the greater part. A refined taste, an improved understaning, a sweet disposition, agreeable manners, riches, beauty, connections, religious sentiments, the age, and many other things, are frequently given, as the reasons of the choice. Though it sometimes happens that no reason can be stated, it will not follow that there has been no reasoning in the case. Sometimes the train of reasoning is so rapid in the mind, that it cannot be remembered, and sometimes so disgraceful that it cannot be mentioned. But let none imagine that he cannot reason in this case, nor seek to hide under that covering, the wicked insubordination of his attachments, as if by that means he could silence a reproving conscience.

I proceed now to say, that the Bible is intended to direct the whole of your conduct in in this transaction. This may be inferred from the following texts. "Whether therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. x. 31. This term, "whatsoever," includes the minutest transaction in human life; much more, one so important as that under consideration. Now I hope it is unnecessary, to tell any one professing to believe the doctrines taught in the Wesminster Confession, "what rule God has given to direct us how we may glorify him," in "whatsoever" we do. The child can reply, "the word of God which is contained in the scriptures of the Old and New Testaments." And this perfectly agrees with the character which they claim, which is, to be “ a light to the feet and a lamp to the path," and especially to the young man. Ps. cxix. 9, and 105.— They are "profitable for doctrine, for reproof, for correction, and instruction in righteousnes, that the man of God may be perfect, thoroughly furnished unto every good work,” 1 Tim. iii. 16, 17. Therefore, although they may not lay down explicit directions for your individual case; yet if closely and earnestly consulted, they will shed down their divine light upon your path. This must, therefore, be set down as your indispensable duty, in view of forming this relation.

I say farther, you ought to lay the matter before God in earnest and frequent prayer. Let this be the very first step you take. "It is not in man that walketh to direct his steps." Jer. xvi. 23. "A man's heart deviseth his way, but the Lord directeth his steps." Prov. xvi. 9. Acknowledge thou him in all thy ways,