clothes; another party of Mennonites | nonites have also been charged with having being, for similar reasons, termed Button Mennonites. The principal difference between these societies consists in the former being more simple in their dress, and more strict in their discipline. In their religious forms of worship, the different denominations of Mennonites vary but little from other Protestants. They consider the scriptures as the only rule of faith, and maintain that the surest mark of the true church is the sanctity of its members. They have regular ministers and deacons, who are not allowed to receive fixed salaries; in their religious assemblies, however, every one has the privilege to exhort and to expound the scriptures. Baptism is administered to adults only, infants not being considered proper subjects, and is administered by pouring water upon the head of the subject. The Lord's Supper is administerod in commemoration of the death of our Saviour. It is considered unlawful to take an oath on any occasion, as well as to repel force by force; and they consider war, in all its shapes, as unchristian and unjust. Charity is with them a religious duty, and none of their members are permitted to become a public charge. Great injustice has been done the Mennonites by Protestant as well as by Catholic writers, by imputing to them doctrines which they never held with regard to the incarnation of Christ and the Millenium, or personal reign of Christ upon earth. That Menno Simon was charged with entertaining peculiar and unwarranted opinions respecting these matters is true, (doctrines which we deem improper to mention, but an account of which may be found by referring to article Anabaptists, in the Encyclopædia Americana ;) but it is well known to all who are acquainted with the writings or works of Menno Simon, that if his written declarations are to be received as an evidence of his opinions, then the said charges are entirely gratuitous and without foundation in fact. The Men originated with the Anabaptist of Munster; and have frequently been confounded with the followers of Bockhold, John of Leyden, and David Joris. This charge is equally and totally incorrect. It is not denied that many of those who have been misled by these fanatics, ultimately joined the Mennonites; but they were not admitted into their society until they had wholly repudiated the wild and fanatical notions of the Munsterites. The many, and often bitter, controversies which took place during the time of the Reformation, not only between Catholic and Protestant writers, but often between the Protestants themselves, added to the fact that the history of the Mennonites has hitherto been written by writers of other sects, readily account for the mis-statements and incorrect accounts respecting the origin, history, and religious opinions of the Mennonites. The name Amish or Omish was derived from Jacob Amen, a native of Amenthal, in Switzerland, and a rigid Mennonite preacher of the seventeenth century; but that he was not the founder of a sect will be evident from the fact, that the society who are in the United States wrongfully called Amish or Omish, still rigidly adhere to the Confession of Faith which was adopted at Dortrecht, in Holland, A. D. 1632, (before the time of Jacob Amen,) by a General Assembly of ministers of the religious denomination who were at that time and in that place called Mennonites, (after Menno Simon, an eminent preacher and native of Friesland, in Holland,) but who were, (as has been well established by writers of the seventeenth century,) prior to that time, at different periods, known by the names of Henricians, Petrobrusians, and Waldenses. The number of the milder Mennonites in the United States is computed at 120,000, while that of the rigid Mennonites is not supposed to exceed 5000. HISTORY OF THE PRESBYTERIAN CHURCH. BY JOHN M. KREBS, D.D. PASTOR OF THE RUTGERS STREET CHURCH, NEW YORK, AND PERMANENT CLERK OF THE GENERAL ASSEMBLY. I. DOCTRINE, WORSHIP, AND GOVERN- | doctrine that Christ died in a special sense MENT. THE published "Constitution of the Presbyterian Church in the United States of America," sets forth at large the system of doctrine, mode of worship, and form of government, adopted by this church. The Doctrines are contained in the "Confession of Faith," and in the "Larger and Shorter Catechisms," and are those which are popularly denominated "Calvinistic." This distinctive title is appropriated to this system, not because Calvin invented it, but because, among all the modern advocates of it, he was undoubtedly the most profound and able, and because it has suited the policy of some to endeavor to convey the idea that this system was unknown until Calvin began to propagate and defend it. In the Confession of Faith there are many doctrines in which the Presbyterians agree with their brethren of other denominations. In regard to all that is embraced in that formula concerning the being and perfections of God, the Trinity of persons in the Godhead, the divinity, incarnation and atoning sacrifice of the Son of God, &c., they may be said to hold substantially in common with all sects who deserve the Christian name. But with respect to the true state of human nature before God, the doctrine of sovereign, un. conditional election to eternal life, the for his elect people, the doctrine of justification by the imputed righteousness of Christ alone, of sanctification by the special and invincible power of the Holy Spirit, and of the perseverance of the saints in holiness, they differ very materially from many who bear the Christian name. In short, with regard to what are commonly called the "five points" discussed and decided in the Synod of Dort, the Confession is opposed to Arminianism, and coincides with the Calvinistic system maintained by that body. These evangelical doctrines, as they are taught in the Word of God, were revived and held with singular unanimity by all the churches which arose out of the Reformation, as appears very evidently from a comparison of the various creeds and confessions which were framed and published by them. Those who on the Continent adhered to Martin Luther in his ritual views and observances, and the Anglican prelatists as well as the Reformed Churches of France, Germany, Switzerland, Holland and Scotland, equally adopted the tenets since denominated Calvinistic, their differences having relation mainly to the administration of ecclesiastical affairs, the parity of the Christian ministry, and their subordinate topics. And the history of the church and of the world, (as a constant development of this The forms of worship are simple and scriptural, consisting in praise, prayer, and the reading and preaching of the be made responsible for its own particular and disallowed perversion. "The dogma, if such a dogma be held even by the wildest Antinomian, that an individual great principle, that truth is in order to goodness, its great touchstone, in its tendency to produce holiness, and that there is an inseparable connexion between faith and practice, truth and duty,) together with the admission of some of the most eminent scholars and divines, and eloquent writers of later days, even of those who by no fearlessly and securely may sin, because withmeans favored Calvinism, are an irrefra-out evidence, or rather against evidence, he gable testimony to the benign influence exerted by this much-abused system, on the illumination and salvation of those who cordially embrace it, and on the moral character and deportment, the knowledge and freedom, and the general prosperity and happiness of every community where it has prevailed.* "By many ignorant and prejudiced persons a very foul, but a very false, allegation, both before the time of the Synod of Dort, and also down to the present day, has occasionally been advanced against the Calvinistic system. That system has been set forth as offering a premium for gross immorality, as inculcating in the case of the vainly presumptuous, an unhallowed security, and as advocating, to the certain ruin of the constitutionally despondent, all the wild recklessness of utter and uncontrolled desperation. Hence, in the way of summary, we have been gravely assured that, according to the Calvinistic scheme of interpretation, the elect, no matter what may be the obstinate ungodliness of their lives, must be finally saved even in their impenitence, while the reprobate, no matter what may be the devoted holiness of their conversation, even in their godly penitence must be finally damned. Nothing can be more unfounded than this vulgar allega tion. "Calvinism really teaches, that the elect, even though they may be humbly doubtful of their own individual election, after their has fondly persuaded himself that he is one of the elect-that dogma is a mere perversion of the Genevan system. A pious Calvinist—and bered some of the best and the wisest and the among doctrinal Calvinists have been nummost holy men who have ever adorned the Catholic Church-a pious Calvinist would shrink from it with horror and disgust. So far from sanctioning the blasphemous absurdity, on the real principles of his own scheme, he would be the first and the foremost to consider its maintainance, by any pretended Calvinist, as a black mark indicative of the wretched perverter's own reprobation. He would sayWhatever may be the secret purpose of God in regard to effectual calling, no man can claim to be of the number of the elect to glory, unless as a clear evidence of his election, he stinct with fruit-producing holiness. As honcan show a life devoted to his Saviour and in est men, we are bound, in the measure of our opportunity, faithfully to investigate doctrinal truth; but then, we are equally bound to abstain from the offensive shamelessness of unmerited calumny."-Faber's Primitive Doctrine of Election, B. I., chap. vi. sec. 2. As the most powerful body of European refugees from prelatical cruelty, who originally settled in the United States, were inflexible Calvinists; and as they have impressed their character upon all the national attributes of our republic: it is indispensable accurately to comprehend the cardinal principles of Calvinism in its operation and results, among the entire body of its genuine disciples in this country-the original Anglican Puritans, the Scottish and Irish Presbyterians, the Baptists, and the Reformed Dutch and Germans. In addition, therefore, to the previous testimony of Mr. and as neither of them are Calvinists, the four Faber, three separate witnesses are adduced; combined historiographers must be admitted as proof equivalent to moral demonstration. effectual calling, however speckled with the remains of human corruption, will always lead holy and devoted and godly lives; while the reprobate, even though they may madly and contemptuously presume upon their own imagined security, will always show their Calvin. The author of the biographical notrue character, either by an indulgence in tice of "Calvin," in the Encyclopedia Brittanhabitually unhallowed practice, or by an utter deadness to every sentiment of vitally influen- the exalted virtues, noble talents, and transnica, among other expressions laudatory of tial religion."-Judic. Synod. Dordrech. Con-cendant erudition of the French Reformer, clus. Cap. V. thus characterizes him and his most illustrious compeer. Luther and Calvin are “twin stars, the brightest of that constellation of lights by whose effulgence were dispelled the long night of darkness, under the cloud of which the energies of mankind suffered eclipse; and having emerged, they shone forth with a brilliance |