brethren, not because they live near to us, not because we have covenanted to obey them, but because they are our brethren, the temples and organs of the Holy Ghost."

(3.) "From the fact that during the apostolic age the Churches were not independent bodies, but subject in all matters of doctrine, order, and discipline, to a common tribunal."

(4.) "Because the whole history of the Church proves that this union and mutual subjection is the normal state of the Church, towards which it strives by an inward law of its being."

Now, if the above argument be conclusive, and these are among the leading principles of Church government laid down in Scripture, it follows, according to the theory before us, that whatever system of ecclesiastical polity can be shown to involve the most perfect recognition of the rights of the people, the parity of the ministry, and the unity of the whole body of believers, is the most valid and binding. The heads of our argument are as follows:

1. Presbyterianism is a more cOMPLETE embodiment of these Scriptural principles of church polity, than either Episcopacy or Congregationalism. While they contain but one or two of them, it contains them all.

The first two principles are, to a certain extent, recognized in Congregationalism, but not the third. The government is in the hands of the people; the ministry are all on an equality; but there is no proper unity among different congregations.

The first and third principles are, to a certain extent, recognized in Episcopacy, but not the second. The laity are admitted to a representation in some ecclesiastical bodies; there is a species of unity between different parishes and dioceses maintained through the Bishops; but the parity of the ministry is destroyed by their division into the three orders of Bishops, Presbyters, and Deacons.

In Presbyterianism, on the contrary, all three principles are recognized. The people are admitted to representation in all Church courts; the ministry are all of the same rank; and the whole body of believers is united under Sessions, Presbyteries, Synods, and General Assemblies.

2. Presbyterianism is a more EXACT embodiment of the Scriptural principles of Church polity than either Episcopacy or Congregationalism. It not only contains more of them, but it contains each of them more perfectly. Examine such of them as are common to it and the other systems.

The power of the people is recognized by Episcopacy only in the Vestry and the Convention to a limited extent, and in respect to a limited class of subjects. By Congregationalism it is only recognized within parochial limits, but not beyond those limits, or in respect to matters of general interest. By Presbyterianism, however, it is recognized in all ecclesiastical bodies, both local and general, and in respect to all ecclesiastical questions, whether of doctrine, discipline, or policy. The laity have an equal share

with the clergy in the decision of money matters, which, by the other system, are either ignored or restricted to Rectors and Bishops. We have but to compare the office of Ruling Elder with that of Vestryman or Committeeman, in order to see that there could not be a more exact reduction to practice of the Scriptural principle that all church power resides in the whole people, and ought not to be absorbed in particular localities or persons.

The parity of the ministry is recognized in Congregationalism only as an accidental feature of the system. In their collective capacity as a permanent order, appointed for the edification and supervision of the people, they appear but occasionally, and then merely for mutual advice and courtesy. But in Presbyterianism they constitute a perpetual, organic body, with distinct powers and functions, and definite jurisdiction. We have but to compare our Sessions, Presbyteries, etc., with their Committees, Associations, etc., in order to see that there could not be imagined a system in which the Scriptural principle that Presbyters are a permanent order of superior officers in the Church, would be more exactly reduced to practice.

The unity of Christ's body is recognized in Episcopacy only by a subordination of masses to individuals; while in Presbyterianism it is recognized by a subordination of masses to masses. In their system, the different parts are merely attached to certain centres of unity; Parishes are subject to Rectors, and Dioceses to Bishops. But in our system, the different parts are cemented into a compact whole; Congregations are subject to Sessions, Sessions to Presbyteries, and Presbyteries to Synods and General Assemblies. It would be impossible to conceive of a form of polity more exactly illustrating the Scriptural principle, that the Church, though composed of many members, is yet one body.

3. Presbyterianism is a more SYMMETRICAL embodiment of the Scriptural principles of Church polity than either Episcopacy or Congregationalism. It not only contains them more completely and exactly, but also in better proportion or adjustment to each other. They are wrought together into such a system of checks and balances, as prevents the extreme development of either, and secures the harmonious coaction of all. This will appear on comparison.

Congregationalism is an exaggerated growth of the principle that all Church power resides in the people, and it tends to the evils of a pure democracy. Episcopacy is a similar perversion of the principle that Church power should be exercised through legitimate officers; and it tends to the evils of a hierarchy. Presbyterianism lies between these two extremes. It avoids the former by vesting the government in representative bodies rather than in the mass; and it avoids the latter by assigning to the laity an equal share with the clergy in such representation. There could not be a more symmetrical union of popular rights with legitimate authority.

In Congregationalism the ministry are too powerless, as respects the great objects of their appointment; in Episcopacy they are too powerful; but Presbyterianism avoids the rationalistic tendency of the former system by clothing them with a permanent organic character, as the representatives of Christ; and the ritualistic tendency of the latter system, by placing them on a parity, and associating them with the representatives of the people. There could not be a more symmetrical adjustment of all that is of divine right, and all that is of human liberty, in respect to the clergy.

Congregationalism departs from the principle of Church unity toward the extreme of undue isolation; Episcopacy, toward the extreme of undue centralization; but Presbyterianism avoids the former evil by subjecting one portion of the church to the service and control of the rest; and the latter evil, by diffusing that service and control through a series of representative bodies. There could not be a more symmetrical combination of the individual and social rights, the local and general interests, of the Body of Christ.

The above argument is obviously susceptible of much more specification than the plan of these articles contemplates. It grows richer and more convincing the further it is pursued in its details. The conclusion to which it would lead is, that the third, or Evangelical criterion of Church polity, is more fully met by Presbyterians than by any other class of its advocates.

If the true theory be, that certain ecclesiastical principles are revealed in the Scriptures as growing out of the very nature of Christian society, and actually employed by the Apostles in its primitive organization, then it can be proved that our form of polity is a more complete, exact, and symmetrical embodiment of those principles than any other modern system.

C. W. S.

WRITTEN ON HEARING THAT A CHURCH WAS TO BE BUILT IN JERUSALEM.

SELECTED FOR THE PRESBYTERIAN MAGAZINE, BY W. M. S.

I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob.-PSALM 132: 4, 5.

OH! where is the Temple, Jerusalem's pride,
The glory and wonder of years-

That seemed 'mid destruction adorn'd as a bride,
And called forth the conqueror's tears?

'Tis stricken-'tis fallen, and plough'd as a field,
Not a stone on another is left;

The judgment pronounced is in Zion fulfilled-
"She sits as a widow bereft."

DEAR MADAM,—I have just received the melancholy news of your fall, and the sad consequences with which it has been attended. Mrs. W., who gives me this unwelcome information, adds, that though you are on the mending hand you still continue very ill. I cannot set myself to any other business till I have taken a few minutes to tell you how sensibly I sympathize with you in your sorrows. As my obligations to your excellent family are very great, I cannot but have an undissembled affection for every member of it, and I am sure dear Miss has always had her full share in my heart; as indeed, who could forbear to admire and love so much piety and good sense, when set off by the ornaments of a beautiful form, and a most engaging temper? I know too, that my friendship for you was both sincere and tender, but I was never fully apprised of its degree till since it pleased God to visit you with that affliction, which now lies so heavy upon you, and gives you the justest title to the compassion of strangers, and much more of friends. But alas! how vain is the compassion of human friends in a case like yours; and indeed in any case! when it is left to itself, it can only sit down and weep over calamities which it knows not how to relieve. I do therefore, Madam, most importunately recommend you to the compassion of that God, who can easily raise you out of all your troubles, and can make your affliction the means of your happiness. How happy should I esteem myself, if I might be in any degree a worker together with him, towards promoting so excellent a service as your spiritual improvement by this afflictive providence. Permit me, Madam, humbly to

The following reflections, from the pen of the celebrated Dr. Doddridge, will be read with interest by all sufferers.-ED.

attempt it, and hastily to mention a few hints of a serious nature, which I imagine peculiarly suitable to your present circumstances.

It may seem nowise unsuitable to the occasion of my writing, to urge, that submission to the Divine will, which becomes us under every chastisement. But this is, no doubt, the matter of frequent reflection and discourse with you; the known piety of your general character, and the remarkable meekness and sweetness of your temper, make it less necessary for me to insist upon it. I am fully persuaded, Madam, that you do not allow yourself to murmur and repine against the Lord who smiteth you. But pardon me if I ask, whether you be not too ready to forget your obligations to love and praise? I look upon it as one of the greatest defects in the character of good people, and as the foundation of many more visible irregularities, that they delight in God no more, and that they praise him no more. Too much is this excellent work neglected in the midst of health, prosperity, and cheerfulness; but when affliction comes, and especially when it comes in so terrible a form as this which has lately visited you, a Christian is ready to imagine, that it is enough to be quiet and resigned, and that he is fairly excused from such delightful exercises of soul, which seem unsuitable to so gloomy a season. But let us learn to correct so unreasonable a thought, and surely a little reflection might teach us to correct it.

With regard to your present circumstances-you, Madam, are exercised by the anguish of a broken bone, which may probably exceed the imagination of those who have not known it by fatal experience; but is it not just foundation of joy and of praise, that your life is still prolonged to you? It is true, your behaviour, so far as I have had the opportunity of observing it, has been such as could not deserve so much as the tenderest reproof of a friend; but you will humbly acknowledge, what no human creature can deny, that an omniscient and a holy God has seen many offences in a life which to men has appeared most unexceptionable and most amiable. And you are not to learn, that the smallest violation of his sacred law may justly expose us to all the miseries of a future state. And is it not matter of praise that you are yet in the land of the living, and within the reach of pardon and of hope? Nay, I do verily believe, that through divine grace, you are already in a state of reconciliation and favour with God, and in the way to everlasting happiness; and when you think of the glory that shall be revealed, and think of your own interest in it, surely your heart might overflow with thankfulness and joy, though your present agonies were multiplied upon you. These, Madam, are noble resources of consolation, which should not be forgotten in your most painful moments-that God is your father, Christ your saviour, and Heaven your eternal inheritance.

But farther, when you attentively survey the present dispensation, you will certainly find, that there is a mixture of mercy in it,