The Committee recommended the following, which was adopted:

enness.

The General Assembly have repeatedly expressed their earnest desire for the universal prevalence of temperance among the people of this land. But as a new exigency has arisen, growing out of the demoralizing tendency of war, this Assembly enjoins upon all the ministers, ruling elders, and churchmembers, to use their influence upon those around them, particularly on our young men now returning from the army, and on our youth in academies and colleges, to practice entire abstinence from all intoxicating drinks as a beverage, which it is believed is the only sure protection against drunk"Intemperance is a great sin against God, as well as a bitter curse to man-obstructing the progress of the gospel of our Lord Jesus Christ in the world, and weakening its power over the heart of men. Hence it is an imperative duty, required alike by piety and patriotism, to do whatever may be practicable, to stem the torrent that is sweeping myriads into the vortex of irretrievable ruin." Especially should there be the frequent utterance of friendly warning to the young and inconsiderate, "Touch not, taste not, handle not," accompanied by a corresponding example. This simple and effective remedy, carried into all the walks of life, will make our nation as prosperous and happy in peace as it has been heroic and victorious in war.

DAVID ELLIOTT, D.D., offered the following, which was also adopted: The great increase of intemperance throughout the land, especially in our towns and large cities, renders it imperative on the Church to put forth her influence to arrest it in its destructive progress. But, to render her influence effective, she must purge herself from all participation in the sin, by removing from her pale all who are engaged in the manufacture and sale of intoxicating drinks for use as a common beverage.

When a person has been admitted to sealing ordinances in Christ's house, he ought not to be excluded, but upon grounds which are sanctioned by the word of God, and the discipline of the Church; and where such exclusion takes place, it is always founded upon an alleged offence against the authority and laws which Christ has established in his house. Hence, one of the ends of discipline, as laid down in our standards, is “the removal of offences" from the Church of Christ. In the very outset, then, it becomes necessary to ascertain what is an offence. In our Book of Discipline, it is defined to be "anything in the principles or practice of a church member, which is contrary to the word of God, or which, if it be not in its own nature sinful, may tempt others to sin, or mar their spiritual edification." (Chap. i., § 3. ) That the practice of manufacturing and retailing intoxicating drinks, is, in its own nature sinful, we do not affirm, and need not therefore consider it, in this sense, an offence against the laws of Christ's house. But that it tempts others to sin and mars their spiritual edification, is too obvious to require proof. The retailer is the proximate agent in tempting many to drink to drunkenness, and in forming in others the appetite for strong drink, which leads to brutal intoxication. In doing this, he offends against God's children, who are grieved at his conduct, which is productive of such injurious results, both to the bodies and souls of men. On these grounds, therefore, he is guilty of an offence" against the word of God, which is very explicit in setting its seal of condemnation on such conduct. In the eighth chapter of his 1st Epistle to the Corinthians, the apostle has decided this point with great precision. In the church of Corinth, some thought it to be right to eat meat which had been offered to idols-others thought it wrong. The matter was submitted to the apostle, who decided, that although the act was not in its own nature sinful, yet if it became the occasion of offence or

injury to a weak brother, it ought not to be done. "But meat commendeth us not to God; for neither, if we eat, are we the better; neither if we eat not, are we the worse. But take heed, lest by any means, this liberty of yours become a stumbling-block to them that are weak. For if any man see thee, which hast knowledge, sit at meat in the idol temple, shall not the conscience of him which is weak, be emboldened to eat those things which are offered to idols, and through thy knowledge shall the weak brother perish for whom Christ died. But when ye so sin against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.' According to this decision of the apostle, therefore, men "sin against Christ," when they "sin against the brethren,' by doing that which, though not sinful in itself, becomes a stumbling-block to them, and tempts them to the commission of sin. Against such a course, the apostle guards professing Christians, and declares that he had determined to avoid it.

Now the apostle's decision in regard to the case at Corinth, applies to the use of intoxicating drinks, when manufactured and sold for a common beverage. When prepared and sold for this purpose, those who do so "sin against the brethren and wound their weak conscience, and thus "sin against Christ. Hence, they are guilty of "an offence," their conduct being "contrary to the word of God.'

Thus far, the subject appears very plain. That a manufacturer and retailer of intoxicating drinks for the purpose mentioned, is guilty of an offence proved to be such from Scripture, the foregoing remarks clearly demonstrate. But is it such an offence as ought to exclude persons from the full privileges of the Church? In maintaining the affirmative of this question, it is important to remark, that whatever would prevent the admission of a person to the sealing ordinances of the Church, on his first application, ought, if found in connection with his character or conduct after his admission, to exclude him from her communion. This is so evident as to require no proof. What then would be considered a sufficient bar to the full enjoyment of the privileges of the Church? To this we reply, that anything in the principles or practice of the applicant for admission, which greatly impaired or destroyed the credibility of his profession of faith in Christ, would be a sufficient ground of refusal. For the ground of admission, as presented both in the word of God and the standards of the Church, is a credible profession of faith in the Son of God. In the case of the jailor, of the Ethiopian eunuch, and even of Simon Magus, who afterwards apostatized, a credible profession was required and exhibited, before they were admitted to the communion of the society of the faithful. The same principle is recognized in our standards. "Those who are admitted to sealing ordinances shall be examined as to their knowledge and piety. (Dir. Wor. chap. i., 3.) (See also chap. iv., 4.) From these passages, it is manifest, that such a profession as involves credible evidence of Christian character, in which knowledge and piety are essential elements, is required by our Book, of those who would be admitted to sealing ordinances. Such being the case, whatever essentially impairs or destroys this evidence, bars the way to their admission. Accordingly, it is provided, that "such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord's Supper, ought to be kept from that sacrament, by the power which Christ has left in his Church, until they receive instruction and manifest their reformation." (L. Cat. ii., 173.) Ignorance and immorality of conduct are here indicated as sufficient grounds

on which to refuse an applicant admission to the table of the Lord. The reason is, that where either or both exist, there is want of credible evidence of Christian character, and where this is wanting, the person ought not to be admitted. And on the same ground, a person who has been admitted, if he be afterwards found to be ignorant or scandalous, and thus destitute of the evidence of Christian character, ought to be excluded.

In the case which we are considering, the person in question does not give credible evidence in favor of his Christian character. He does not give such satisfaction with respect to his "knowledge and piety," as is sufficient to entitle him to continue in the full privileges of the Church, as a member in good standing. For the man who, at the present time, is ignorant of the effects of the practice of the manufacture and sale of intoxicating drinks as a common beverage, in tempting others to sin, and "marring their spiritual edification," must be criminally regardless of what is going on around him. And he who, knowing this, perseveres in the practice, evinces a state of heart directly the reverse of that which is produced by "the grace of God," that "teaches us that denying ungodliness and worldly lusts, we should live soberly, righteously and godly, in this present world.' On the ground therefore that his profession of religion is destitute of the attributes which are necessary to render it credible, he ought not to be continued in the communion of the Church, nor certified as a member in good standing.

We are aware that it has been objected to this view of the case, that it is establishing a new term of communion, not before known in the Church. But, upon the principles laid down and established, it is not. We have seen that credible evidence of Christian character, involving the exhibition of knowledge and piety," is the old term of communion laid down in God's word, and the standards of our Church. It has also been made to appear, that the practice of manufacturing and retailing intoxicating drinks as a beverage, is a sin against the brethren, and against Christ, and while persevered in, vitiates this evidence, and works a forfeiture of the privilege of Christian communion. If the practice of the Church has been, to any extent, favorable to the admission, or continuance of such persons in her communion, it only proves that the Church, in these cases, has overlooked or neglected to enforce the true principle of her standards. It cannot be fairly drawn into argument to prove, that the principle is not there; or if there, that it ought not to be applied in this, as in other cases of visible offence against Christ and his Church. We conclude, therefore, that it is not adopting any new term of communion to exclude persons from sealing ordinances, on the ground of their manufacturing and vending intoxicating drinks as a beverage. On the contrary, it is only falling back upon the teachings of the Bible and the Constitution of the Church, which requires visible Christianity, in a credible form, of those who would partake of these ordinances, and refuse the privilege to those who, by overt acts of offence, fail to present such evidence.

On motion, the two papers on this subject were referred to the Board of Publication to be printed as a tract.

No. XIX.-From Connecticut Presbytery, concerning the milk traffic in and around our large cities. The Overture and report were, on motion, placed in the hands of a special Committee, to prepare a report and send it to the next General Assembly. N. West, D.D., Rev. D. J. Waller, and W. M. Awl were appointed this Committee.

No. XX.-Asking directions how church sessions ought to proceed with

regard to members who have been absent several years without taking a dismission. They recommend the following, which was adopted:

1. That members of the Church do not cease to be such except by death, dismission, excommunication, or by connecting themselves with some other Christian Church. And hence that a member does not lose his membership by absence. (See Minutes of the General Assembly for 1825, p. 255.)

2. That when a member is absent two years and his place of residence and Christian life are unknown to the session, they shall mark him on the roll of the church as absent; after which time such member shall not be counted in the statistical report of the church to the Presbytery, nor in any action of the church or congregation which requires the concurrence of a majority of the church in order to give it validity. And on the return of such member the session shall call him before them and inquire concerning his deportment during his absence, and shall restore his name to the roll of actual members, or proceed to administer discipline according as the case may require.

No. XXI.-From Wheeling Synod, asking the Assembly to define more fully the northeastern boundary of West Virginia; whereupon, the Committee reported. Rev. A. B. Cross moved to amend the report as follows: "That this Assembly define the said boundary by saying, that at present it should conform to the lines of Winchester Presbytery in Baltimore Synod, and Presbytery of Carlisle, in the same Synod, not including any of the ministers or churches belonging to either of those Presbyteries." The report, as thus amended, was adopted.

No. XXII.-From the Trustees of the Cortland Van Rensselaer Memorial Institute, informing the Assembly that this body, by the charter of the school, has power, in their discretion, in each and every year, to elect onethird of said Trustees, by the appointment of others, and also to fill all vacancies which may occur. The charter also provides "that upon the failure of the General Assembly to elect Trustees," their "Board of Trustees have full power to fill all vacancies which may occur, by reason of resignation, death, or expiration of time."

The Committee recommend that the Assembly transfer their right of election to the Board of Trustees, until such time as the Assembly shall deem it necessary, wise, or expedient to exercise this right. Adopted.

No. XXIII.-Requesting the Assembly to appoint its Stated Clerk and the Treasurer and Secretary of its Board of Trustees a Permanent Committee to assess the Synods, subject to their approval, for the Contingent Fund of the Assembly.

The Committee recommend that the proposed measure be adopted, and that the Committee hereby created be recommended to make the assessment on the two-fold basis of numerical strength and pecuniary ability.

No. XXIV. From Rev. H. Hervey, asking the Assembly to recommend the use of the Bible as a class book in Colleges. The Committee report the Overture itself as a suitable paper to be adopted and spread on our Minutes, as follows:

Inasmuch as the Assembly has given its influence, encouragement, and patronage, to establish and support literary institutions, academies, and colleges. And inasmuch as it should be expected, that in such institutions of learning, Bible instruction would have an important place, especially in such as are under the supervision of the Church.

And inasmuch as there is reason to believe that more of this kind of in

struction should be incorporated into the classical and literary course of study, for forming the principles and character of the youth of the Church, and of the country, not only that they may be intelligent and useful Christians, but good and loyal citizens.

And inasmuch as there seems to be a tendency in the times to rationalism, and other different forms of infidelity, among the educated classes; and a great want of a religiously educated conscience, in the public conscience generally; against which the Church and her institutions should be the most faithful and effectual guards, by the scriptural instruction of the youth of the country;

Therefore, the General Assembly would advise the guardians, and instructors of the Colleges and Academies under Presbyterial supervision and influence, and all others having the oversight and charge of such institutions, to give special attention to this subject, and to make the Bible, in the original languages, a class-book in such institutions. Adopted.

No. XXV. From certain ministers and others, in South-Western Missouri, requesting the Assembly to constitute the persons named in the petition, a new Presbytery, to be called the Presbytery of South-Western Missouri. The Committee recommend that the prayer of the petition be granted, except that the Presbytery be attached for the present to Synod of Upper Missouri; that the territory embrace all the ministers and churches south of the Osage river, and formerly belonging to the Presbytery of La Fayette; that they meet in the city of Springfield, on Thursday, June 20, 1865, or as soon thereafter as may be practicable, and that the Presbytery shall be opened by a sermon by the Rev. John McFarland, or the oldest minister present.

Judicial Cases.

W. H. GREEN, D.D., Chairman of this Committee, reported the following:

JUDICIAL CASE, No. I.-That a notice, of appeal and complaint by R. B. Westbrook against the Philadelphia Synod had been placed in the hands of the Committee. On the ground both of its informality and of the nonappearance of any person to prosecute the appeal, the Committee recommend that it be disinissed. Adopted.

No. II.-A complaint by Cincinnati Presbytery against Cincinnati Synod, for sustaining in part the complaint of Elijah Slack. Owing to an oversight on the part of the Stated Clerk of Synod, the papers are not present, and, at the request of the parties, the Committee recommend that its consideration be postponed to the next Assembly, without prejudice to either party. Adopted.

No. III.-Being a complaint of L. R. Lockwood against Iowa Synod for not sustaining his appeal from Dubuque Presbytery. No reasons accompany the complaint, and there is no evidence that any notice of complaint was given to the Synod. The Committee, therefore, recommend that it be dismissed, and the complainant have leave to withdraw his papers. Adopted.