approbation of five hundred ministers in England. The Second Book of Discipline of the Church of Scotland' maintained that 'assemblies are of four kinds; for either are they of particular kirks and congregations, one or more, or of a province, or of one whole nation, or of all and divers nations professing one Jesus Christ.' There was one great and even sublime idea brought somewhat indefinitely before the Westminster Assembly which has not yet been realized—the idea of a Protestant union throughout Christendom, not merely for the purpose of counterbalancing Popery, but in order to purify, strengthen, and unite all true Christian Churches. . . . This seems to have originated in the mind of that distinguished man, Alexander Henderson.' Dr Hetherington, who describes the efforts put forth in this direction, adds 'Let but the attempt be made in the spirit of sincerity and faith and prayer, and there may now be realized a Protestant, or rather a Presbyterian union embracing the world. We say a Presbyterian union, for the hope of the Christian world for resisting Popery and infidelity must now be placed in a Presbyterian union' ('Hist. of West. Ass.' pp. 362-371).

Suppose this universal assembly possible, it is still the presbytery. In the most extended, as in the most circumscribed limits, in reality it is the same Church court. It is composed of the same elements. It is still the association of representative presbyters. Teaching and ruling elders there meet and act in the name and by the authority of the Lord Jesus Christ. The glory of God and the good of the Church and the world are the fundamental aims. The Word of God is still the grand standard of law. No infallibility is there recognized, but that of inspiration. One is their Master, even Christ, and all they are brethren.

That form of government, in which harmony of essential principles can best be attained, may be recognized by placing the prevailing views of Popery, Prelacy, Independency, and Presbytery along side of fifteen principles obtained by examination of the Scripture record. The following table gives such a vidimus of these principles and positions, that this harmony may be seen at a glance :

TABLE OF SCRIPTURAL PRINCIPLES-HOW REGARDED BY THE CHURCHES.

Accepted but

ficing priests.

Repudiated.

to priests. Repudiated.

6. The office of the ministry is Repudiated by

divinely authoritative and per-changing to sacri- in name changed

manent.

7. The office of elder or bishop is identical.

8. Every congregation should have a plurality of elders, among whom the duties of teaching and ruling are distributed.

9. The highest position is that of elder or bishop, whose rule is wholly ministerial,

10. Every church should have a plurality of deacons conjoined with the elders, specially intrusted with temporal affairs.

11. The election of all officers is an inherent right of the members of the Church.

Repudiated. Changed to inferior ministers.

Repudiated in
practice.

Repudiated. Changed to inferior ministers.

Repudiated.

12. Admission to office must be Repudiated: pre- Repudiated: preby prayer, and the imposition of latic only valid. latic only valid. the hands of the body of elders.

government.

Repudiated.

government.

14. The congregations of a lo- Repudiated as to Repudiated as to cality form one church, which is governed by their associated elders.

Accepted.

Partially accepted. Deacons elevated to the eldership. Accepted.

Repudiated, or only partially accepted. Repudiated. People substituted. Repudiated.

Repudiated.

5. Repudiated.

3. Changed.

7. Accepted.

carried out by some branches.

Accepted. Not carried out by

some.

Accepted fully as to ministers.

Accepted.

Accepted.

Accepted, and nationally exercised.

All Accepted.

The harmonious exercise of government by Presbytery arises from its essential feature-Representative Associated Presbyters. Presbytery provides the true medium between localization and centralization. Both features meet, and are so harmoniously blended as to reject the bitter and retain the sweet. This may be recognized in the points of agreement and of difference which Presbytery presents both to the Congregational and Prelatic forms. It harmonizes with Independency in opposition to Prelacy, and with Prelacy in opposition to Independency.

With Congregationalism or Independency, Presbytery agrees-(1.) Holding that the apostles established only two classes of officers, presbyters and deacons; and (2.) That election is an inherent right of the membership. And it differs in holding that (a) presbyters are divided, according to gifts, into those who teach and those who rule; (b) that administration is by representative associated presbyters; and (c) that a union of congregations, amenable to a common jurisdiction, is legitimate, denying that congregations possess an absolute independence in the regulation of all their affairs.

With Prelatic Episcopacy, Presbytery agrees in maintaining that (1.) The officers of the congregation have a measure of authoritative rule; and that (2.) All the adherents, members, families, and officers of a church, form one whole. And it differs (a) in refusing to acknowledge that bishops are a separate authoritative order as successors of the apostles; and (b) in maintaining that presbyters and deacons are the only ordinary officers of the Church, amply competent in the discharge of their respective functions for all necessary purposes.

Government by presbytery must necessarily be modified by circumstances peculiar to the Church and nation in which it is exercised. And yet, where its fundamental principles are practically known, more valuable results follow than is possible under any other form. Considered as to its harmonious and beneficial exercise, as well as in its scriptural authority, Presbytery commends itself as the plan which Christians are bound to adopt and extend. In the language of the late Principal Cunningham-Presbytery, in its substance, is the form in regard to which Christ has, with sufficient plainness, indicated that it is His mind and will that it, to the exclusion of all others, in so

far as they are inconsistent with it, should be the form of government adopted in His Church, and in all its branches; in other words, that Presbyterianism, in its substance or fundamental principles, is binding jure divino, as the form of government by which the Church of Christ ought permanently and everywhere to be regulated' ('Hist. Theol.' vol. i. p. 77).

Presbyterial courts, carried out as fully as is possible, manifest the unity of the Church. The parity of presbyters exhibits legitimate authority; representative elders, the true liberty of the people. Where can these elements be as fully found? Not in Popery or Prelacy, for in each authority is centralized so as to rob the people of liberty. Not in Independency, for there imaginary liberty is so localized as to destroy effectually all real authority and unity. In the past and in the present this harmony has been to some extent beheld. And when at length the Churches are heartily impelled to prophesy, 'Come from the four winds, O breath ;' then, as a mighty army, they shall stand together in the valley of vision, far more fully possessing liberty, authority, unity in the practical working of GOVERNMENT HAR

MONIZED BY PRESBYTERY.

QUESTIONS.

1. Mention three conditions of good government found in Presbytery.

2. Where does Church power reside? and what does this prove? 3. State four channels in which the liberty of the membership ought to flow.

4. When a Church is organized, are presbyters merely the delegates of the people, or have they higher authority?

5. How does the spirit of domination show itself amongst separatists ?

6. Towards what extremes does Congregationalism frequently tend?

7. Give an idea of the dominant spirit of Prelacy.

8. Why may not a modification of Prelacy be allowable?

9. Meet the assertions that Presbytery is unsuited to special exigencies, and to diversity of gifts.

10. If, however, some possess rightful authority amongst their brethren, why may they not as well receive the title of 'bishop?' 11. How then are tendencies towards Prelatic Episcopacy to be obviated?

12. When is it that the unity of the Church fully manifests itself?

13. Illustrate the operation of that unity locally, and show how obstacles to it may be removed.

14. On what does the extent and regularity of associated government depend and when may Independency be a necessity?

15. What rule does Scripture, reason, and experience give, involving provincial and national assemblies ?

16. Mention two elements essential to these.

17. State principles by which true liberty is maintained in nations, and show how this analogy is applicable to the Church. 18. State some scriptural positions in favour of universal assemblies.

19. Describe the occasion and proceedings of the Council of Nice. 20. Give some particulars regarding the Synod of Dort. 21. In what sense was the Westminster Assembly universal, and what results followed?

22. Give some reasons in favour of such an assembly, and say to what intent it could now convene.

23. Mention some parties favourable to this view.

24. If possible, of what would it be an illustration?

25. How far does Presbytery agree with and differ from Prelacy and Independency respectively?

26. In how far is Presbytery binding by divine right?

27. Show that the three conditions named are not harmonized by any other plan, and how alone they may most fully in Presbytery.