who both held the existence of ruling elders in the primitive church :" (p. 22, 23,) and the testimony of "the Confession of Saxony, drawn up by Melancthon, in 1551, and subscribed by a large number of Lutheran churches." (p. 20.) The reader is referred to the sermon itself for the quotations from these writers; which, for the sake of brevity, we are constrained to omit; as well as any notice of three other learned divines, one of whom was 66 a warm friend to diocesan Episcopacy." To the testimonies adduced by the author we take the liberty of subjoining the testimony of the Presbyterian church, delivered in the following words: (Confession of Faith, chap. ix. form of gov.) "RULING elders are properly the representatives of the people, chosen by them, for the purpose of exercising government and discipline, in conjunction with pastors or ministers. This office has been understood, by a great part of Protestant reformed churches, to be designated in the holy scriptures, by the title of governments; and of those who rule well, but do not labour in the word and doctrine." Dr. M. closes his argument in these words: "After this view of the opinions of some of the most distinguished reformers and others, in favour of the office of ruling elders, you will not be surprised to hear, that the great body of the reformed churches adopted, and have always maintained, this class of officers. Instead of being invented by Calvin, as the enemies of that great man have insinuated; and instead of being confined, as some seem to imagine, to Geneva and Scotland, they were generally introduced, with the reformation, by Lutherans as well as Calvi nists; and are generally retained to the present day, in almost all the Protestant churches, excepting that of England. We have seen that the Waldenses, the Hussites, and the Bohemian brethren, had them, long before Calvin was born. It is notorious that the reformed churches of Germany, France, Holland, &c. received this class of elders early, and expressly represented them in their public confessions, as found ed on the word of God. And it is a fact equally notorious, that the Lutherans, as well as the Presbyterians in our own country, have at this hour, lay elders to assist in the government and discipline of the church. The truth is, that at the period of the reformation, three-fourths of the whole Protestant world declared in favour of this class of elders; not merely as expedient, but as appointed in the apos tolic church, and as necessary to be restored. And to the present time a decided majority of Protestants maintain the same opinion and practice." In making out his fourth argument on this point, that" RULING ELDERS, or officers of a similar kind, are INDISPENSABLY NECESSARY in every well ordered congregation," (p. 24.) Dr. M. shows, that discipline cannot be properly maintained without the aid of such a class of men; (p. 25.) that "the representative principle is a most important one in the constitution of the Christian church;" (p. 26.) and that "our Episcopal brethren are obliged to have their vestry men and church wardens, who perform many of the duties belonging to ruling elders;" and our congregational brethren are forced to resort to a committee, who attend to those details of parochial duties which their ministers cannot perform." p. 27, 28. On the representative principle the author makes the following judicious remarks: "It is essential to the system of grace. It was known to the Old Testament church; and it is clearly exhibited in the New Testament scriptures. The elders of Isruel are repeatedly called the whole congregation of Israel, because they represented it. And an ecclesiastical judicatory is called, upon the same principle, 'the church,' because it is the whole body by representation. Every body of associated churches, however extensive, or however numerous its parts, is but one; and, of course, when the representatives of those associated churches, are regularly convened, it is conformable to all correct ecclesiastical language, to call them the church,' and their acts, the acts of the church. In like manner, there is no warrant, either in scripture, or expediency, for convening the whole body of the faithful, in any particular church, Dr. Campbell, in his lectures, has denied that the word Εκκλησία, church, is ever applied to "any thing that can be called a church representative," and asserts that "in any intermediate sense between a single congregation, and the whole community of Christians, not one instance can be brought of the application of the word Εκκλησια, in sacred writ." It is surprising that. so acute a writer should have hazarded such an assertion concerning a word so variously applied, that the mob excited by Demetrius, a silversmith in Ephesus, is called Exxantia. (Acts xix. 32. see the original.) As there is no dispute concerning the application of this term, either to the church universal, or to a single congregation, it is unnecessary to adduce any proof on this point. But we intend to show that there are two other applications of this word which are of an intermediate kind. It surely cannot be deemed an improper liberty to use a word so variously applied, to designate two or more churches or congregations united and residing in one city. This use we think has been made of it by the sacred writers. What does Luke mean, when, in the Acts of the Apostles, he speaks of the church at Jerusalem? Did he mean only one congregation? Certainly there were more than one congregation in that great city, to which Peter and other apostles ministered. After the account given of the conversion of three thousand on the day of Pentecost, it is said, (Acts ii. 47) "And the Lord added to the church daily such as should be saved." In Acts iv. 4, we read, "howbeit many of them which heard the word believed; and the number of men was about five thousand." Again, in Acts vi. 7" and the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith" and again, in Acts xxi. 20. "Thou seest, brother, how many thousands, (roras μvgrades) myriads,. tens of thousands, of Jews there are▾ which believe." Did all these many tens of thousands constitute but one congregation? Is it not perfectly plain, that such multitudes could not meet in one assembly for worship; that they must have convened in many different places; and of course have been distributed into many congregations? Yet all the Christians in Jerusalem are called the church which was at Jerusalem. Acts viii. 1. We have still plainer proof. In the epistle to the Corinthians, the apostle uses the term both in the singular and in the plural number, when speaking of the churches in that city. "Let your women keep silence in the churches," iv raig ixxλnciais. But these churches, the apostle in the commencement of his epistle, addresses in the singular number, as one church. Unto the church, (Tn ixxancia,) of God which is at Corinth," chap. i. 2. But there is another intermediate sense in which this word is used. It is applied to a representative assembly. In proof of this assertion, we submit the following quotation from Dr. McLeod's Ecclesiastical Catechism, p. 97. « Εκκλησία is applied to an assembly of elders. Mat. xviii. 17. The constitution of the Jewish courts is known. Each synagogue had its elders and officers. The inferior courts were subordinate to the Sanhedrim. Never were cases decided by the populace. Our Redeemer spoke in the common language of Judea. He referred to the synagogue court. When translated into Greek, what other name should be given to this judicatory, than the one given, Ecclesia? There is no misunderstanding of this text, by one who impartially considers the connexion. There are in the church, authorized rulers, distinct from the ruled. The rulers, and not the ruled, must ultimately determine controversies. To officers, was com mitted the power of the keys-the power of binding and loosing; and this Ecclesia, ver. 17, has the power of binding and loosing, ver. 18-and it may consist even of two or three persons, ver. 20. The whole passage is a directory for the application of ecclesiastic power conferred 'upon church officers. Ch. xvi. 19. In speaking of the committee of congregational churches, the author of this excellent discourse, has used language that we deem too strong, and not necessary to the soundness of his argument. This committee does, indeed, resemble ruling elders in some points; they may counsel and advise their minister, and assist him in inspecting the condition of his flock: but they differ in an essential point, from ruling elders, who, in conjunction with their minister, constitute an ecclesiastical court. The committee may report to their pastor those members who walk disorderly, and may advise him whether or not their cases should be laid before the church; but they have no authority as a committee to try offenders, pass sentence on them, and exclude them from Christian fellowship. Whereas ruling elders, in conjunction with their minister, have full authority, not only to inquire into the conduct of those over whom they bear rule, to admonish and rebuke the disorderly; but to summon offenders to appear before them, and, after a regular trial, to deprive the guilty of the privileges of the church. In our opinion, then, it is incorrect to speak of such committees as being "in fact, though not in name, substantially such officers as we recognise, under the appellation of elders." (p. 28). While we express our conviction that the author will allow his language in this place to be too strong, we must observe that these remarks do not affect his argument. Protracted as our review is on this particular, we think it proper to subjoin the author's conclusion in his own words: "Such are some of the arguments by which we consider ourselves as warranted in retaining the office of ruling or lay elder in the church. Nay, we not only retain this office, but we consider it as an appointment of high importance. Important, because every appointment of God is so; and because we have no doubt that it is more immediately and closely connected, with the edification and welfare of the body of Christ, than is generally imagined, even by many of the warmest friends of our truly primitive and scriptural church. "You will not suppose, however, while we make these remarks, that we either deny the Christian character, or doubt the validity of the acts, of those churches which discard the office in question. We judge them not. On the contrary, we respect and love them. But we are fully persuaded in our own minds; and we claim the privilege of saying, with affectionate deference to those sister churches who are of a different mind, that all our researches in the sacred volume, and in Christian antiquity, confirm us in the great principles of the system which we have adopted." p. 28. Under the second head of his discourse, Dr. M. has given a brief, but judicious exhibition, of the duties of Ruling Elders, both as a judicatory of the church, and as individuals when not sitting as members of an ecclesiastical court; which we take the liberty of recommending to the attentive perusal of all who hold this sacred and responsible office in the church. (p. 29, 30.) Not a few, it is apprehended, are unapprised of the extent of duties incumbent on them, in promoting the interest of the congregations committed to their care. It is a great mistake to imagine, that attention to the awakened and inquiring, visiting and praying with the sick, admonishing and cautioning the careless and backsliding, and other duties of this kind, belong exclusively to the pastors of our churches. Elders have authority over the church as well as they; and this authority ought to be exercised for the edification of private Christians and others, in every prudent way that circumstances and ability will admit. In the third division of his discourse, the preacher treats of the QUALIFICATIONS of elders, and shows that they "ought to be men of unfeigned and approved piety," and possessed of good sense and prudence; that they should be well informed on the subject of evangelical truth and order, and be persons of "that gravity and dignity of deportment, and that general weight and respectability in society, which are fitted to command the esteem and confidence of their brethren ;" and finally, that they "ought to be animated with an enlightened and ardent zeal for the glory of God, and the interests of his kingdom." p. 32-36. After several appropriate inferences drawn from the preceding discussion, designed to show the importance of church government, the importance of the office of elders, and the responsibility attached to it; Dr. M. closes his discourse with suitable addresses to the elders, who had just been ordained, and to the congregation over whom they were appointed to watch and rule. From the address to the people we select the following passage, for the purpose of reminding our readers of some important duties which private members of the church owe to their rulers. "Never forget that there are duties which you owe to your spiritual rulers, as well as duties which are due from them to you. Before you impute blame to them, for any supposed remissness, ask yourselves whether your have been faithful toward them, in giving them all the requisite information, and in rendering them all the aid in you power? Bear them on your hearts in your daily approaches to the throne of grace. And cease not to cry mightily to God for a blessing upon our church; that all its officers may be faithful unto death; that all its members may be living and fruitful members of the body of Christ; that the word and ordinances administered here VOL. I. may be accompanied with divine power; that the Holy Spirit may be poured upon us from on high, and times of refreshing granted us from the presence of the Lord." On the whole we highly approve of this discourse. It is a judicious and luminous discussion of an important subject. The arrangement is natural, and the reasoning sound. The style is neat and perspicuous; such as suited the matter, and generally characterizes the writings of the author. The discourse is calculated to do much good. We tender our thanks to our brother for the instruction we ourselves have received, as well as for the instruction we hope others will derive from its perusal. J. J. J. Obituary. Miss Rachel Henderson. Died, RACHEL HENDERSON, in the 18th year of her age, of a pulmonary complaint, in this city. This young woman was a member of a family in humble circumstances; a family severely afflicted by repeated bereavements, but highly favoured by the enriching blessings of divine grace. Four of this family, we have reason to believe, are now in glory around the throne of the LAMB, praising him for his redeeming blood: and of the five who now remain on earth, three are candidates for the same distinctions in a better world; the parents and one daughter being professors of religion, and hopefully pious. MARY ANN HENDERSON, sister of Rachel, departed this life in her 21st year, May the 3d, 1814. She had made no profession of religion previously to her last illness; but during the progress of her disease, she manifested a reliance on the merits of Jesus Christ, and expressed her confidence in him, and the consolations and hope derived from him, by repeating these beautiful lines of the Poet: Ꮓ "Jesus can make a dying bed ELIZA ANN HENDERSON died Feb. 3, 1816, in the 21st year of her age. Her death was a very delightful departure from this world. It exhibited a complete triumph of Christian faith and hope over all the power of the king of terrors. For several years before her last sickness she had made a profession of religion, and had been a member in full communion, of the Second Presbyterian Church in this city. When, therefore, death began to make his approach, she was not taken by surprise. The work of faith and repentance had been commenced, and was progressing; and nothing remained but to carry it on to its consummation. She was confined to her chamber nine months before death released her from her pains and the sorrows of this world. The writer of this article had frequent opportunities of conversing and praying with her; and had he anticipated at that time this publication, he might have procured such an account of the exercises of her mind, and devout remarks, as would have contributed greatly to the interest of the very brief obituary notice that can now be taken of one whose spirit he has no doubt is united to the general assembly of the church of the first born in heaven. But no notes of what appeared remarkable in her case having been made, he can only state at this distance of time, that he was delighted to see the holy triumph of her soul in the prospect of going to the arms of her Redeemer, and another convincing proof added to the innumerable proofs which the church has furnished of the transcendent excellence of the gospel of Jesus Christ. At a time when nature seemed exhausted, and her speech appeared to be lost, her joyful feelings rose above her weakness, and gave her temporary strength; so that she was enabled, to the surprise of her friends, to sing in an audible voice, that delightful psalm of Watts, in which are found these charming lines: "O glorious hour! O blest abode ! My flesh shall slumber in the ground, And in my Saviour's image rise." Unexpectedly the writer is enabled, by a paper just handed to him, to add, that through her lingering illness, Eliza maintained such a firm confidence in the promises of God, as elevated her soul above her pains, and rendered her most distressing hours pleasant. Communion with God, and the influence of her hope kept her mind composed and serene; and so refreshing were the communications of divine grace, that she could not refrain from telling those around her, what the Lord had done for her soul. At a time when she was suffering great bodily pain, she had her relatives and friends assembled by her bedside; when, having earnestly exhorted them to put their trust in the Lord Jesus Christ, she took an affectionate farewell of all that were present, and then joyfully repeated the lines that we have recorded as sung by her at another time: O glorious hour! O blest abode ! &c. After this exertion Eliza became speechless; but on recovering it, being asked whether she felt much pain, her reply was, "Jesus can make a dying bed Once during a paroxysm of pain, with some degree of impatience, Eliza prayed that God would end her sufferings, and take her to himself; but checking herself, she besought the Lord to give her grace to submit to his holy will, and to enable her to maintain patience in |