The writer of these pages is persuaded that there is much less of a sectarian spirit, properly so called, in the Presbyterian church, than in any other body of professing Christians in the United States, perhaps we might add in the world. The truth is, we have hardly enough of the esprit du corps-the spirit of denomination-to defend ourselves when attacked. And this, not because we have a less clear conviction than others of the truth of our system, but because our system itself is more pacific and charitable, and less exclusive than any other which holds to the importance of truth at all. For one instance in which a Presbyterian minister says a word in the pulpit to invade the opinions or feelings of other denominations, I will engage to produce fifty examples of a like kind in the churches around us. And yet, strange to tell, there is no church in the land so frequently stigmatized as sectarian, as the Presbyterian church. And, most strange of all, few, it is believed, have been more forward in repeating and circulating this charge, than some of the members of precisely those sects who have been themselves most narrowly exclusive in their spirit and conduct, and, of course, most justly liable to the very imputation which they so injuriously cast on us. Baptists, Episcopalians, Methodists, may all carry their peculiar opinions and claims into the pulpit every Sabbath, without offence to any one. It seems even to be expected that they should do so. But if a Presbyterian publicly express a preference for his own beloved

church, or propose a plan for printing and circulating books adapted to explain and recommend her denominational opinions, an outcry is raised as if some great offence against Christian charity had been committed. Why is this? The explanation is obvious and easy. In all ages popular sentiment has been more tolerant of every thing than of truth. And, hence,

worldly politicians, while they profess to be jealous over all the interests of civil liberty, have generally evinced that their prejudices were ten-fold stronger against Presbyterians, whose whole spirit and history have, for three centuries, heralded them, almost to a proverb, as the friends and uncompromising advocates of liberty, than against Papists, whose system is the very personification of mental thraldom, and spiritual tyranny. It is difficult to assign any other satisfactory reason for this wonderful fact, than that public sentiment is ever leagued against the truth; and that "the simplicity that is in Christ," is far less acceptable to the worldly taste than the inventions and "commandments of men.' One of the many arguments in favour of the Calvinistic doctrines, and the pure ecclesiastical discipline professed by the Presbyterian church is, that the popular feeling and voice are strong against them; especially that all the tribes of worldliness, levity, scepticism, licentiousness, impiety, and frigid indifference-are found united in one loud clamour of opposition. Herod and Pilate, however alienated, are always ready to make friends for the purpose of crucifying Christ. Such is

the reception of the truth and order of the church which the word of God teaches us to expect. The "carnal mind” naturally dislikes them. And even those worldly minded persons who are bred up in their bosom, and with a prejudice in their favour, are ever ready to turn aside to a more flattering and alluring system, when the temptation is presented.

In regard to the controversy to which this volume relates, it has always been commenced by the friends of Prelacy. No system was ever more pacific and inoffensive than that of the Presbyterian church. No denomination of Christians was ever more slow to question the claims of others, or to employ the pulpit or the press as means of attack on their neighbours. They have ever been the invaded party. But there are limits beyond which forbearance and silence under assaults cease to be a duty. A deep conviction of this truth has prompted to the present publication. A brief history of the circumstances which occasioned it, will serve, it is hoped, to satisfy the reader as to its real character.

More than thirty-five years ago, a distinguished clergyman of the Protestant Episcopal church in the United States, published and maintained, in a great variety of forms, the following opinions-"Where the gospel is proclaimed, communion with the church by the participation of its ordinances, at the hands of the duly authorized priesthood, is the indispensable condition of salvation. Separation from the prescribed government and regular priest

hood of the church, when it proceeds from involuntary and unavoidable ignorance or error, we have reason to trust will not intercept from the humble, the penitent, and obedient, the blessings of God's favour. But great is the guilt, and imminent the danger of those who, possessing the means of arriving at the knowledge of the truth, negligently or wilfully continue in a state of separation from the authorized ministry of the church, and participate of ordinances administered by an irregular and invalid authority. They are guilty of rebellion against their almighty Lawgiver and Judge; they expose themselves to the awful displeasure of that almighty Jehovah who will not permit his institutions to be condemned, or his authority violated with impunity."

Here, it will be perceived, by the most cursory reader, that Presbyterians, and all professing Christians, not connected with the Episcopal church, are represented as rebels, schismatics, altogether out of the church of Christ, and, unless they can avail themselves of the plea of involuntary ignorance and error, in the utmost danger of eternal perdition!

Such denunciations had, indeed, often been heard from Papists, and the devotees of their ‹ corrupt priesthood; and had been sometimes found in the controversial writings of highchurch Episcopalians, on both sides of the Atlantic. But, since the civil establishment of any religious denomination in our country had been for ever terminated and prohibited by our

* Bishop Hobart's Companion for the Altar, p. 202, 204.

national independence, and our free constitutions, no such language, as far as is recollected, had been employed by any American Christians until then; especially such language had, up to that time, been confined to controversial pamphlets, and had never, until then, been incorporated with books of devotion, and put into the mouth of every communicant in his nearest approaches to the throne of love and mercy.

The writer of this volume was, at the date of the publication alluded to, one of the pastors of the United Presbyterian churches in the city of New York. Some of the people of his charge were amazed; others indignant; and a third class perplexed at the claim so confidently urged. In these circumstances, when he and his church were virtually denounced and excommunicated; when the name of a Christian church was denied us; when Presbyterians were warned to abandon the ministry of their pastors, under the penalty of being regarded as "rebels" and "schismatics" both by God and man-he thought himself called upon to say something in defence of those principles which he believed, and had long taught, as founded in the word of God. It was no bitterness against his Episcopal neighbours; no love of controversy; no restless ambition; no desire to inrude into another denomination for the purpose of making proselytes, that dictated an attempt to defend his beloved church. The attempt. as every one who was acquainted with the circumstances could bear witness, was pure