ficial power of Presbytery. These are beacons of warning not to be unheeded.

Centralization is the most insidious internal evil to which Presbytery is exposed. This tendency arises from man's natural love of power. From it schism has evolved, and thereby also intense opposition to Presbyterian government has been nourished in the minds of many Nonconformists. Not only do Prelatists cry out that the presbyter is much more tyrannical than the priest;' men evidently in search after the truth on this subject exclaim against its tyranny and corruption. The late Dr Carson asserted: If we can show from the history of the Church of Scotland that the Presbyterian form of Church government has had a general tendency to promote corruption either in members, doctrines, or practice, . . . it is of no avail to display in the abstract the advantages of the constitution. . . . Though in their definitions of their authority, they (Presbyterians) confine themselves to matters of inferior moment, .. it is yet plain that in practice, they carry it to the most extravagant length. There is nothing they are not supposed equal to when assembled. . . . They will encroach by degrees; time will familiarize the world to their pretensions, and sanction their usurpation by antiquity. . . . .. None will be louder than the clergy in maintaining that Christ is the only king and lawgiver of His Church, as long as Christ will condescend to reign and give law through the clergy, and not through His Word. . . . The clergy will claim honour for Christ, if Christ will consent to share it with the clergy. Like Oliver Cromwell, they will exercise every act of sovereign authority under the modest name of protectors of the realm' (Reply to Brown,' pp. 13, 18, 19).

...

It were idle to say that such assertions have no foundation in the past or present of the Presbyterian Church. One entitled to be heard, the late Dr Cunningham, has frankly owned that the danger is so far a real one, and has pointed out how alone it can be removed.

'There have been many instances in which individuals possessed of authority or influence in the Church and in ecclesiastical councils have, on the one hand, exhibited, under the profession of a great zeal for truth, a great want of Christian forbearance

and discretion, and practized odious and offensive tyranny; or, on the other hand, under a profession of moderation and forbearance, have sacrificed the interests of truth and sound doctrine.'

Presbytery, theoretically, is the one system that has the full sanction of Scripture, but, practically, it can only be wrought by humble and spiritual men, so as to promote the glory of God and the well-being of mankind. In the hands of men imbued with worldly policy and statecraft-planning in the dark, and accomplishing their designs by every means, however questionable-Presbytery has been, and may be, employed for tyrannical

ends.

These instances, it is true, are few in comparison with the vast number in which harmony and benefit result. But in order to the conservation of true liberty, authority, unity, and for the removal of stumbling-blocks lying in the way of others— (1.) Centralized power in the hands of a few must be carefully repudiated; (2.) Thorough equality of rank and power in all presbyters asserted; and (3.) The graces of self-denial and humility exercised.

These rules were never more necessary than at the present day. They will be carried out by the truly good and great. Abuse of presbyterial government must be repudiated, not only in theory, but practically, so that this divine plan may be recommended and largely adopted.

6

Dr Lieber expressed a great truth in declaring that He who has power, absolute and direct, abuses it; man's frailty is too great; man is not made for absolute power.' That power unchecked tends to abuse, and will corrupt the sincerest of men, is undeniable, and universal experience. It is a wise maxim to resist the beginnings of evil. Perpetual vigilance is the price of liberty.' From the slightest and most insignificant beginnings stupendous results have arisen. The forms of ancient despotism may never again be revived, but there is an evil worse than tyranny, which may be produced by alienating the affections and confidence of the great body of the people from the persons of their rulers. The Church or State which is reduced to this deplorable condition is without strength or energy; like the body, when the nerves have lost their power and the vital functions their tone. The public opinion of the Church must be consulted

by its rulers; and while they should hold themselves above the paltry influences of popular clamour or whim, they should earnestly seek to understand the under-current of feeling and thought which pervades, animates, strengthens, and consolidates the whole body of God's children. There are chords of sympathy which they must touch, if they would make their government a living, effective reality' (Dr Thornwell).

Let Presbyterians seek grace so to act that nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves;' then may they have thorough confidence in this form of government, and because of confidence in the King of Zion, indulge in joyful

ANTICIPATIONS.

The system which Christ hath appointed, and which He hath so largely blessed, will, in His own good time, in all its essential features, be harmoniously adopted and exercised by His Church in all the earth.

Every legitimate effort must be put forth to bring this government into harmony with the apostolic model. For example, such questions as these may be put-(a) Ought not managers or congregational committees to give place to properly constituted deacons' courts? and (b) Ought not that office to be regarded also as a mode of training for the higher office of the ruling eldership? (c) Ought not some preference or honour to be given to men who for years have hazarded their lives in heathen lands? (d) Ought not every branch of the Church to respect the discipline of the other, so that rightful exclusion from one should be held to be from all, until there be proper restoration? (e) Ought not the disparity between teaching and ruling elders to be, as at first, simply a difference of gifts, and all tendencies to a difference of rank, as exclusion from laying on of hands at ordination services, or election to the office of moderator of church courts, to be carefully guarded against? (f) Ought not the entire membership to be stirred up to the full and appropriate exercise of their power and influence, so as to appropriate to each his work under direction. of the eldership? (9) Ought not something to be done to bring

about that universal assemblage of representatives of all the branches of the Presbyterian Church after which our fathers longed? George Gillespie felt and wrote clearly regarding this great consummation of scriptural government :-' Beside provincial and national synods, an oecumenical (so called from cixcuus, that is, from the habitable world), or, more truly, a general, or, if you will, AN UNIVERSAL SYNOD, if so it be free and rightly constituted, and no other commissioners but orthodox Churches be admitted (for what communion is there of light with darkness, of righteousness with unrighteousness, or of the temple of God with idols); such a synod is of special utility, peradventure also such a synod is to be hoped for, surely it is to be wished that, for defending the orthodox faith, both against Popery and other heresies, as also for propagating it to those who are without, especially the Jews, a more strait and more firm consociation may be entered into. For the unanimity of all the Churches, as in evil it is of all things most hurtful, so, on the contrary side, in good it is most pleasant, most profitable, and most effectual' (36th of 111 Propositions).

(h) And ought not young men, and especially future ministers, to be trained in a thorough knowledge of the principles, not only of the doctrine but of the polity which they profess to hold ; so that by instruction the people may be able to know, defend, and propagate the truth? 'I sat myself for years in various Presbyterian churches of town and country. I never failed to hear the gospel of Christ and the great precepts of Christian morality preached and enforced with great faithfulness, and sometimes with considerable power. But I do not remember to have ever heard on any occasion, except at the settlement of a minister, any attempt made to teach the people why they should be Presbyterians and not Prelatists. I have met with not a few others, who tell that they have sat all their lives in Presbyterian churches, and do not remember to have heard on any Sabbath a single principle of Presbyterian Church polity explained! and yet a knowledge of these is necessary-(1.) To produce consistency of conduct; and (2.) To perpetuate our denominational existence' ('The Apostolic Church,' by Prof. Witherow). If this polity be not divine, it is not only foolish but sinful to stand aloof from other Churches.

If held to be divine, then, the highest obligation binds the officers of the Church both to inculcate its harmonious exercise upon all the flock over which they preside, and upon all so far as their influence may extend. Duty to God and the Church demands the avowal, defence, and practical illustration of these principles. Earnestly and perseveringly holding fast, and walking by that whereto we have attained, any disadvantages of Presbytery are more than counterbalanced by its advantages. A compact system of representative unity is secured. Liberty is secured against arbitrary secret tribunals and personal despotism by representation and publicity; while authority is maintained against fitful popular demonstrations and the swellings of anarchy. Truth obtaining its rights, purity, peace, and comfort are the blessed subordinate results; and these again are promotive of the higher, the glory of God.

The Presbyterian Church may well be encouraged in looking back upon the past, and onward into the future, guided by the prophetic Word. Earnestly may she long and labour for that period when the watchmen on Zion's towers shall see eye to eye. Calmly may she wait until the clouds and shadows flee away, for 'the morning cometh, and also the night.' Steadfastly, then, let her maintain and promote the true unity of Church fellowship, that outward unity alone which flows from spiritual unity-unity that consists in thorough harmony of judgment in all essential principles under the government appointed by her King-that of associated presbyters. Then confidently and joyfully may she thus be stimulated to anticipate the coming glory of the latter day :

'See yonder, in the visions of faith, the great ensign of Messiah, blazing aloft, with its signal and watchword summoning us to instant conflict, under the conduct of our adored Immanuel, and His countless throng of cherubim and seraphim, with their celestial minstrelsy. What, then, ought to be our resolution? Up, up; onward, onward, be our world-wide battle-cry, under the banner and leadership of our Saviour-King! On His headah, that precious head!—already are many crowns-(1.) The crown of dominion over the kingdoms of creation, providence, and grace; (2.) The crown of dominion over the hierarchies of