in others, it is the spirit of apostacy. They know better; and the time was when they acted differently. But whatever be the reason, this opposition to a testimony so far as it exists, proves in God's witness a deficiency in knowledge, and practices of the most dangerous consequences.

Public Religious Covenanting has been mentioned as a duty, the peculiar object of which is to give the church an opportunity of appearing publicly for God and his truth. Some churches hold this to be a moral duty and sometimes seasonable in new testament times. Others hold more generally that is is to be practiced when circumstances require it. And others have not condescended to state their belief concerning it. But, with the exception of two or three instances, all habitually neglect it. And if there are some whose views are theoretically sound, it makes no difference in their practice. Therefore the witnessing character, so far as concerned in this duty, is laid aside.

Several efforts have been made, and are still making, to abolish all Creeds and Confessions from the church. Your number for Nov. last, contains an article, (p. 272,) which shows how successful these efforts have been in Ireland. The endeavours of Messrs. Duncan and M’Lean, ministers of the General Assembly in this country, are also publicly known. To estimate fairly this indication of the existing state of things, we have to take into the account, all those who have exersed themselves to prevent, or to defeat, judicial process entered against their conduct; all those who have been passive and unconcerned about it, or make light of it, as a matter of no essential importance; all such as would compromise the matter; yea, all who have not felt alarmed at it, as a measure well calculated to raze foundations, and precipitate every association of men, civil or religious, into confusion and ruin.

Perhaps, I might venture to affirm, that the Plan of Catholic Communion, as it is commonly termed, is the root out of which the No Creed System necessarily grows. This species of communion is so generally held, throughout the United States, that very few, if any, of your readers, can be at a loss to understand the phrase. If the fruit is bad, it is difficult to conceive how the root can be good. If the setting aside all Creeds and Confessions, as tests of orthodoxy and terms of fellowship, is calculated to unhinge all social order in the visible church, and stands directly opposed to the witnessing character and Spirit, in every particular, the present scheme of catholic communion, cannot have a different effect. Here, also, I would observe, that we must, in order to estimate the extent to which this anti-witnessing scheme

prevails, take into the account, those who are just entering upon it, and those who have made some progress, as well as those, who have carried it to perfection. Some are ready to sit down at the communion table with all to whom a feverish charity can extend the name, Christian. Others, have not got quite so far, and limit themselves to those whom they consider sound in the essentials. Others, still farther back, would have it confined to Calvinistic Presbyterians. And some, just beginning to be liberal, who cannot see so far, nor so clearly, as any of these, yet think, that measures might be adopted and a junction formed, between them and their nearest neighbours in profession; and upon changing their place of residence or their connections, manifest their readiness to approve of it, by accomodating their profession to their conveniency. Others, condemn such laxness and, are resolved to keep in the good old path, from which they never deviate, except "their curiosity has been strongly excited," or— "they were strongly urged,” or—“they did not like to be singular." How many, all these different grades would make, it is impossible to tell; but there is no church, known to the writer, which does not contain a great many of them.

Out of this Catholic Root, has also sprung all the unions and half unions, between different bodies, that have been YET effected. Also, the greater part of all the Missionary, Sabbath School and Tract Societies, evidently come from the same source. Far be it from me to decry union among Christians, that is truly such, or plans of co-operation, truly scriptural. The differences in sentiment and practice, that obtains among Christians, is to be considered as a grievous evil, and should be deeply lamented.But what have unions hitherto been? While they have utterly set at naught the divine injunction, "Hold that fast which thou hast," (Rev. iii. 11.) they have been merely nominal and external, without any thing like the spirit of christian fellowship and communion. Either an agreement to differ, or to expunge from the joint profession, or plan of co-operation, a number of truths, under the character of non-essentials, or both, which, taken either way, amounts precisely to an agreement to cease bearing witness, so far as the points at issue, between them, are concerned. The conclusion, then, is, that it is as preposterous as it is unscriptural, to look any farther, for christian union, than there is a seeing eye to eye. Besides, the distiction of truths into essentials and non-essentials, is itself a wide-spreading evil; for while none have yet been able to discover where the line ought to be drawn, every one draws for himself, where he finds it most convenient

And by the time that every one's non-essentials are lopped off, neither root nor fibre of truth will remain.

There are not a few bold encroachments made, and making, upon the order, worship and doctrine of the church. Perhaps my ideas of an encroachment, would not be sustained as correct, by every one. If a minister and session should ordain elders with the imposition of hands, teaching at the same time, that authority to teach, is imparted, I would call that an encroachment. If a female missionary were to be set apart to her enterprize, by prayer and imposition of hands, in the presence of a congregation, I should call that an encroachment. Likewise females preaching. And male preachers who take it upon themselves without any license or authority from any organized society of Christians. But these two classes, might be more properly termed, impostors. When human compositions are employed in the praise of God-when the whole congregation remains silent, and the choir only sings, —when instrumental music is introduced into God's worship, I call it encroachment. When children are baptized privatelywhen this ordinance is dispensed to those who are not members, but only subscribers or pew holders-when persons of this order are allowed to vote for ministers or elders, and to have the management of church affairs, I call it encroachment. Here, also, Į include, as infected with the spirit of encroachment, the silent, the passive, the neutral, and the charitable mids-men, who are ready with their healing measures. It will not be disputed by many, that Socinian, Arminian and Hopkinsian tenets greatly prevail, and powerful efforts are still making to diffuse them.Seminaries are instituted, funds are established, auxiliary societies are formed, all for this purpose. And all who countenance or assist any of these, are either favourable to these tenets, or indifferent about all tenents. All this stands directly opposed to the witnessing Spirit, and aims a deadly blow at the Two WIT

NESSES.

The Revival System, has become so general in the United States, that it may be considered as a distinct feature in our times. It may not be easy to form a correct estimate of that system; but there are some things that may be observed respecting it, without prejudice to truth. First, it was not begun, nor is it carried on, by the instrumentality of faithful witnessing; neither does it incline those that are revived to become faithful witnesses, or cultivate a regard for all God's truth. Second, Hopkinsian and Arminian preachers appear to be as devoted to it, and more successful in it, than any that are perfectly Calvinistic. Hence I infer, that these former consider it as agreeable and congenial to

their views and sentiments, and that it really is so. Third, what is termed by way of reproach, cold, orthodox preaching, is said, by those who profess to understand the business, not to be adapted to excite a revival, but rather to throw cold water on the flame that is kindled. From this I infer, that there is no friendship between it and cold orthodoxy; and therefore, so far as the former gains favour and acceptance, the latter must lose it. Consequently, this Revival System, is just the fainting and declining of the witnessing system. It is, indeed, confidently styled, the work of the holy Spirit: and the state of souls are spoken of, as anxious, -hopeful,-born again,-truly pious,-rejoicing, &c. in language as positive, as if it were an object of the senses, or the result of mathematical calculation; and yet, melancholy to tell! these very persons, whose happy condition has been trumpeted from Dan to Beersheba, are found, after a time, returning like the dog to his vomit, or the sow that was washed, to her wallowing in the mire: and their last state, is worse than the first.— What, then, was THEIR rivival? Either it was an abortive attempt of the holy Spirit to sanctify and cleanse them, or it was a delusion. If it was the former, then we are no longer kept in the dark; it is the old Arminian leaven; but if the latter, then revivals are, at the best, of extremely dubious character; for the appearance of these relapsed ones, was as flattering, and their state as positively asserted, as any could be.

A great many men are vested with the ministerial office, who are scarcely acquainted with the first principles of knowledge, and have need to be taught even by many whom they are sent to teach. Surely this argues nothing favourable to the witnessing spirit, either in those who send them forth into the church, or in those who are sent, or in them to whom such men are acceptable. How can men, who do not know the truth, contend earnestly for it? Besides, when superficial, declamatory harangues, obtain the place and the esteem of gospel preaching, it is an evidence, that the public taste has become vitiated, and that the painful and faithful minuteness which characterized the preaching of better days, would be unpalatable.

A temporizing, worldly policy, so far as it prevails, must also be considered as indicating a decline of the witnessing spirit.— Nor, will it be denied, that it does prevail to a great extent, among ministers and people. The eye that is jaundiced by this disease, can see the church and religion prospering no where, but among large assemblies; splendid houses of worship; fine orators, with great salaries; great outward show, and no persecution or reproach for the cross' sake. In order to attain to this prosperous

state, and preserve it when attained, the people must make elders of the wealthiest and most influential of their members;they must choose a minister of the most pleasing and popular talents. The minister must take special care, in his applications, not to probe too deep the sores of his hearers; nor dwell too much, nor too freequently, on the wickedness of the human heart. In admissions, he and the session must be very easy and tender to the feelings, and take care to let none go away displeased or disappointed. In discipline, they must be very sure not to hurt the feelings of the grossest offender, especially if he be rich. They must be polite and accommodating; and the church will soon prosper. Ah! what a mistake. The carnal mind is greatly pleased, but where is vital, practical godliness? Where is God's faithful witness?

The neglect of family duties, either in whole or in part, also betrays the lukewarmness of the heart to the interests of divine truth. Because, in the family, God has appointed the foundation of knowledge, and of a religious character, to be laid. He has given the most peremptory charge, to parents, to "teach them diligently these things, and train them up in the way that they should go." And when this is neglected, it is impossible for any other provision fully to repair the damage. That this all important duty is very generally neglected, I think is perfectly evident, from the great necessity pleaded for Sabbath Schools. It is impossible to account for this neglect, but by supposing that love to the interests of truth, in the future generation, has waxen cold; and that baptismal vows, and other pledges of fidelity to God's truth, have in a great measure ceased to act upon the conscience.

Vice of every name, is directly and formally at war with witness bearing. And to what a dreadful and alarming extent it prevails, every serious and attentive Christian is fully aware.He has only to look at the haunts and receptacles of the vicious and the guilty; penitentiaries and prisons; stores and taverns.It would almost be incredible to mention the amount of Sabbath breaking, and drunkenness, which every day and every week, abounds. It would be a disgrace to the dark ages of popery and to pagan superstition. Nor is it limited to the ignorant and the openly wicked, it has found its way among professors of religion; men of talents and great usefulness.

With all this we are constantly hearing of the happy time in which we live! That we live in the age of light, liberality, love and harmony. Newspapers abound, with details of the most happy and extensive progress of the Spirit's work, in towns and