God's word, in opposition to the doctrines and fundamental principles of the church of Scotland, - inconsistent with the freedom essential to the right constitution of a church of Christ, and incompatible with the government which he, as the head of his church, hath therein appointed, distinct from the civil magis

trate.

"And we further protest, that any assembly constituted in submission to the conditions now declared to be law, and under the civil coercion which has been brought to bear on the election of commissioners to the assembly this day appointed to have been holden, and on the commissioners chosen thereto, is not, and shall not be, deemed a free and lawful assembly of the church of Scotland, according to the original and fundamental principles thereof; and that the claim, declaration, and protest of the general assembly, which convened at Edinburgh in May, eighteen hundred and forty-two, as the act of a free and lawful assembly of the said church, shall be holden as setting forth the true constitution of the said church; and that the said claim, along with the laws of the church now subsisting, shall in nowise be affected by whatsoever acts and proceedings of any assembly constituted under the conditions now declared to be the law, and in submission to the coercion now imposed on the establishment.

“And finally, while firmly asserting the right and duty of the civil magistrate to maintain and support an establishment of religion in accordance with God's word, and reserving to ourselves and our successors to strive by all lawful means, as opportunity shall in God's good providence be offered, to secure the performance of this duty agreeably to the Scriptures, and in implement of the statutes of the kingdom of Scotland and the obligations of the Treaty of Union, as understood by us and our ancestors, but acknowledging that we do not hold ourselves at liberty to retain the benefits of the establishment, while we cannot comply with the conditions now to be deemed thereto attached, we protest, that in the circumstances in which we are placed, it is and shall be lawful for us, and such other commis

sioners chosen to the assembly appointed to have been this day holden as may concur with us, to withdraw to a separate place of meeting for the purpose of taking steps for ourselves and all who adhere to us; maintaining with us the confession of faith and standards of the church of Scotland, as heretofore understood for separating in an orderly way from the establishment; and thereupon adopting such measures as may be competent to us, in humble dependence on God's grace and the aid of the Holy Spirit, for the advancement of His glory, the extension of the Gospel of our Lord and Saviour, and the administration of the affairs of Christ's house according to His holy word. And we do now withdraw accordingly, humbly and solemnly acknowledging the hand of the Lord in the things which have now come upon us because of our manifold sins, and the sins of this church and nation; but, at the same time, with an assured conviction that we are not responsible for any consequences that may follow from this, our enforced separation from an establishment which we loved and prized, through interference with conscience, the dishonor done to Christ's crown, and the rejection of His sole and supreme authority as king in his church."

The number of ministers uniting in the Free church movement was about four hundred and sixty, of whom two hundred and sixty were pastors, and of course had to relinquish their pastoral charges, and the legal provision for their support. The whole number of settled ministers in Scotland is about nine hundred and forty; and that of all classes, settled and unsettled, is about twelve hundred. So that the Free Church movement embraced more than a third of the whole established ministry, together with most of the students and probationers who had the ministry in view. The ratio of the seceding membership to that which remained was about the same as that of the ministry.

The seceders immediately organized secession churches, and commenced a national independent establishment, under the title of The Free Church of Scotland. They were chiefly from

the middling and lower classes, with a few of the minor aristocracy. But they comprehended many clergymen and laymen. of great energy and zeal in the service of God, and acted with promptness and vigor. Some of them adopted the voluntary principle of providing for the support of the ministry, by voluntary subscriptions and contributions from choice, as on the whole the expedient and the best method. But the majority adopted it only from necessity, and cast themselves upon it with regret. It was their only dependence, and all parties were obliged to make the most of it. and do the best with it that they could.

They raised directly £232,347, to be used as a fund to aid in the support of the ministry. This fund was large enough to pay £160 a year to five hundred ministers, and it was subsequently much increased. The independence of the Free church was accidental. They did not abjure all dependence on the state because they were opposed to it in principle, but because the state, in their judgment, exercised its prerogatives to oppress them.

The Free church of Scotland did not organize as a new church, on different principles from the old. It adopted no new principles, but resisted the extension of the prerogatives of the state. It was satisfied to be in connection with the state, and under its authority, if the state would exercise its authority with reason and moderation. But it required the state to have a reasonable regard to the interests of the church; and, being unable" to secure that object, withdrew from the church of its dominion. Previous to the formation of the Free church, in 1835 and 1836, the dissenters from the establishment constituted about one-third of the population. The government assembly after the separation was still more reduced, and restricted to a still smaller proportion of the entire people. It consisted of those who were disposed to adhere to the national establishment, however it might be administered, and were generally willing to second the views of the government in respect to it. In 1842

assed repealing a previous law of 1797, which

west.

of their pulpits to all ministers except

is law was in accordance with reason and

compel the state-church ministers to eir pulpits, but it allowed them to do so if

But in 1843 the government assembly

e more liberal law of 1842, and returned to the usiveness of 1797, by prohibiting the occupancy of their pulpits to all ministers out of their connection. Eclectic Review, vol. XIV., pp. 93-113.

It might be supposed that a large and powerful body, formed as the Free church was, would abandon the excessive conservatism of the national church, and adopt a more progressive policy. But this is not to any considerable extent the case; it is a reproduction of the national church, without its dependence on the government, and without government patronage; but in all essential respects the same as the mother church. Not only are its confession of faith and discipline the same, but its policy in respect to the great political questions of the day is essentially the same. "This body," says a correspondent of the New York Evangelist of the present year, writing from Edinburgh, "takes instinctive ground against all improvements. The bill before parliament for abolishing the odious tests for admission to the university was characterized as tending to destroy the just and legitimate influence of the church in the education of the youth."

With much that is noble and excellent in both the great national churches of Scotland, the Established church and Free church, it cannot be doubted that the blight of excessive conservatism is to some extent on them both. In its subjection to the state, the Established church has admitted into its policy an element entirely unknown to the apostolic church, and one that has proved a prolific source of corruption both in ancient and modern times, the element of state supremacy. Such are the tendencies and liabilities to corruption in the best and most

favorable conditions, that, with this great disadvantage, we may calculate with certainty that evil is at the door.

The Free church movement is less a sign of progress in the church, than it is of progress in the state usurpation and oppression, which at length reached a height and extent that were deemed no longer tolerable. Their fathers would have judged the same. The Scotch church does not meet the demands of the times as an instrument of progression. And yet it is doing much for the world by its foreign missions in the propagation of Presbyterian Christianity, by independent churches; and though not perfect, it is one of the best of all the great conservative church organizations, and comes nearest to the transcendently glorious scheme of primitive Christianity.

The Free church of Scotland has entered with spirit on the work of foreign missions, and is one of the most zealous and successful laborers in that field. Its periodical press is also an engine of great moral power, and is wielded with great effect to oppose the arrogant pretensions of high-church Episcopacy on the one hand, and rationalism and infidelity on the other. It does not promise great improvements. It does not aim at them. But, as far as its own system is in advance of Episcopacy, and above rationalism and infidelity, it is both able and willing to battle for the truth with irresistible effect.

CHAPTER XII.

PRESBYTERIANISM IN THE UNITED STATES. ITS INTRODUCTION AND GENERAL HISTORY.

THE Presbyterian church of the United States was formed by Rev. Francis McKemie, of Lagan Presbytery, Ireland. Mr. McKemie came to this country at the solicitation of Colonel Stevens, of Maryland, and formed the first American Presby