The exception, which I mentioned above, is this; the general association is the incorporated missionary society of the state. Their executive business, in this character, is transacted by a board of trustees, annually chosen by them, and annually reporting to them whatever they have done*.

The general association also appoint committees of certification, in all the particular associations, for the purpose of certifying, authoritatively, the good standing and character of ministers, or licentiates, within their bounds, intending to travel and reside within the bounds of the Presbyterian and other congregational churches in the United States. A certificate from either of these committees, each of which consists of an individual, gives the person certified a regular access to the desk, wherever he may be, and churches may have occasion for his labours. The general association also receives annually a particular account of the state of religion, ministers, and churches, in their respective districts, from all its members, which consist of two delegates from each of the thirteen associations in this state; three, four, or five, from the general assembly of the Presbyterian church, two from the general association of Massachusetts; two from that of New-Hampshire; and one from the general convention of Vermont; all these bodies being united in a common bond of union for general purposes, affecting them all. The general association of Connecticut sends a corresponding number of delegates to these several ecclesiastical bodies. All these delegates have, in every case, the same rights of deliberating and voting. This union may be considered as a serious improvement in the ecclesiastical affairs of the United States. It has extensively become a source of unity, cordiality, more expanded and liberal views, and more generous affections. At the same time it spreads everywhere, brings up to public view whatever of importance is done, or needs to be done, to promote religion; gives energy to all its friends, and presents serious discouragements to its enemies. It also prevents the depredations of unauthorized preachers, by making a regular certificate from the proper authority indispensable

* In 1816, the general association became also the domestic missionary society of the state.

to every preacher, in order to his admission into the desk, wherever he is a stranger.

I cannot here omit mentioning the Catholicism of this synod. One of the heads of agreement, mentioned above, and unanimously adopted by them, is this: "We esteem it sufficient, that a church acknowledge the Scriptures to be the word of God, the perfect and only rule of faith and practice; and own either the doctrinal part of those, commonly - called the articles of the church of England; or the confession, or catechisms, compiled by the assembly at Westminster; or the confession agreed on at the Savoy, to be agreeable to the said rule."

When we remember how many sufferings the immediate ancestors of these men had experienced from the hands of those, who ruled in the English church, and how easily men become hostile to every thing associated with those, by whom they suppose themselves, or theirs, to have been injured; it is certainly a proof of a disposition, much more moderate than that which has been generally attributed to the religious people of New-England, that this synod has unanimously said, "As to what appertains to soundness of judgment in matters of faith, we esteem it sufficient, that a church acknowledge the Scriptures to be the word of God, and the only rule of faith and practice; and own the doctrinal part of those, commonly called the articles of the church of England, to be agreeable to said rule.”

Permit me further to observe, that the divines in England, who formed the heads of agreement, and the synod at Saybrook, and let me add the great body of Presbyterian and Congregational ministers, who have lived in this country since that time, have thought your articles sufficiently Calvinistic for them; so much so, that they placed them on the same level with the Westminster and Savoy confessions of faith. These, I am well aware, will not be acknowledged as a decisive tribunal in this case. An impartial one I think they must be acknowledged.

The business of ordaining ministers, and all that pertains to it, is here appropriately the province of a consociation. This body takes cognizance of the call given by the church

and congregation, the answers of the candidate, the propo sals for his support, and all the circumstances of the case, which may contribute to render his union with the people happy or unhappy, and himself useful or unuseful to them. They also, as has been heretofore observed, examine his qualifications for the ministry; literary, religious, and prudential. From all these things they make up their judgment, which is final; and their proceedings are all recorded by their standing clerk. I am, Sir, &c.

LETTER IX.

Comparison of the State of Religion in England with that in New-England. English Representations of the State of Religion here refuted.

DEAR SIR;

IN the Christian Observer for November and December, 1811, I have found a Review of Letters to Mr. Perceval on the State of the Established Church of England. The observations, contained both in the Letters and the Review, are too intimately connected with my design of defending, so far as truth and candour will permit, my own country, and of illustrating its situation by comparing it with that of yours, with respect to the same things, to be neglected on the present occasion. I beg you to believe, sir, because it is true, that although an American, a republican, and a Presbyterian, I take no pleasure in the humiliation of your church, or the country in which it is established. Nor will it be any part of my design at the present time to enhance or enjoy the calamities of either. To see your country virtuous and happy, and your church restored to the highest religious excellence and moral distinction which it has ever enjoyed, will hardly give a more sincere pleasure to any Englishman than to me. While I remember any thing, I shall not forget that it is the country avorum meorum, atavorum, et omnium, a quibus genus duciter meum." The subjects, which I shall briefly touch, and with respect to which I shall institute an informal comparison between our circumstances and yours, are the following; forming, as you will see, only a part of those mentioned by the writer:-the state of the universities; examination for orders; disposal of patronage in the church; neglect of ecclesiastical discipline; neglect or carelessness in the pastoral duties; and want of churches.

On the first of these subjects the writer says, that “there are more vice and profligacy of manners countenanced at the universities than would be suffered to take place among its members afterwards, when they arrive at situations in life, which present no positive restraints; and that the scenes of riot and debauchery, which pass unnoticed, or at least are ineffectually noticed, by those who cannot be ignorant of them, would in the metropolis subject the perpetrators to the correction of the police." These evils he also attributes to "the example of too many among the preceptors." He also says, "Chapel is not attended till it is half over. Many go there intoxicated, as to a roll-call; and although the assumption of the Lord's Supper is peremptory on the students, no care is taken to teach them its importance."

These, sir, are unpleasant declarations. Such an account concerning any college in this country would be a libel. Almost all our students are decent in their deportment, most of them are irreproachable, and not a small number of them religious. Nor can any known scandalous conduct pass without a sufficient reprehension. At the same time, the great body of them are industrious; and many of them intensely

laborious.

I know not, that I have ever heard of any person, in NewEngland, who appeared at church in a state of intoxication. The great body of our students are always at prayers and public worship in the proper season, and behave usually in a decent and reverential manner.

The Letter-writer says, that "the assumption of the Lord's Supper is peremptory upon the student;" that is, as I suppose, that they are required peremptorily to partake of the Lord's Supper at stated seasons. This requisition is certainly unhappy. No person ought ever to appear at that ordinance, unless he is in his own view hopefully a Chrstian. All attendance of this nature ought to be only voluntary. No human power can meddle here; no unhallowed feet intrude. Permit me to say, that this requisition, of itself, by making the attendance in question an object of human law, like that upon recitations, lectures, or other academical employments, degrades religion, in her most sacred exercises, to a merely secular character, and prepares the students to esteem her duties of no superior