which the eye of faith is habitually to rest. And their influence on the character, it will easily be seen, must be great and powerful. It is while faith is engaged in these exercises, and penitence in those before described, that those mingled and sometimes apparently contradictory feelings are produced, which justify these representations of the divine life, so common in the Scriptures, such as "sorrowful, yet alway rejoicing"-" troubled on every side, yet not distressed"- 'perplexed, but not in despair."-2 Cor. iv. 8, 9; vi. 10. It is thus we can account for the deep humiliations and rejoicing hopes of the people of God. They are, indeed, usually proportioned to one another. The deeper is our humiliation, the higher our joy; the more we know of ourselves, so we become acquainted with Christ; and the more we know of Christ, the better is our acquaintance with ourselves. Penitence and faith are sister graces-mutually connected and strengthening one another.

He

3. The Christian life is one of devotedness to God. sees what he ought to be, entirely conformed to the law of God, and he takes it for the guide of his life. Farther, he desires to be conformed to it, counting that the highest object of his ambition. Creation, providence, and redemption furnish such motives as induce a cordial acquiescence in the principles and requirements of the Scriptures:-"ye are not your own, for ye are bought with a price; therefore glorify God in your body and in your spirit, which are God's' -"present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.' It is hence his purpose to devote himself to God. He is willing to be his. Knowingly and wilfully to retain sin is inconsistent with the Christian life. Christ commands every follower-"sell that thou hast," that is, whatever is contrary to his service, and it is the purpose of 'the Christian's heart to do so. That in point of fact he does so is not maintained, yet it is his purpose. He is sensible of many failures, and is deeply humbled on account of them; nor does he look for acceptance, save through the righteousness of Jesus Christ. But he longs for entire conformity to the law and will of God, and the purpose and desire of his heart is devotedness to his service.

Does the reader understand the representation that has now been made of the Christian life? We said it was a mystery, and perhaps he now thinks so too. Let him, however, be reminded it is a mystery which has been revealed to the believer. His own experience has brought him to understand it. And

if the reader finds it to be a mystery beyond his apprehension, it is because he has not experienced it. We address to such a one the language of Christ—" if any man will do his will, he shall know of the doctrine, whether it be of God." If any one will put the doctrine of Christ to the test of experience and practice, he will have satisfactory evidence of its truth. And if any one will live the divine life, he will be convinced that the representation, which has been made of it, is just..

NATIONAL EDUCATION.

Ar a Meeting of the Presbytery of Route, held on the 14th instant," the following Resolution, relative to National Education, was unanimously adopted :

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Resolved-That, whereas vigorous and unjustifiable efforts are being made to allure our people into connexion with the System of Education at present adopted and supported by his Majesty's Government, we feel bound thus publicly to testify our conscientious opposition to it, for the reasons subjoined.

1. Whilst we disclaim all factious and political motives, we cannot look with indifference on a political measure that goes to infringe on the spiritual interests and religious privileges of the different sections of the Protestant Church in Ireland. Tenacious of the grand principle, recognized at the Reformation, that every man has an inalienable right to possess and to peruse the Sacred Scriptures, whensoever he pleases, we cannot accede to a system of education which trenches on that right, by restricting the use of the Bible in schools.

2. Believing, as we do, in "the plenary inspiration" and the decided "profitableness" of the ENTIRE Scriptures, we highly disapprove of any system that explicitly, or by implication, affixes a stigma to any particular part, representing it as unsuitable or unsafe for the aged or the young; for thus to brand the Word of Truth, is impiously to libel its Gracious Author.

3. We are persuaded that a system founded on the gratuitous assumption, that the portions of Scripture contained in the "Extracts," teach "morality" WITHOUT RELIGION, and that the portions omitted teach religion exclusively, involves its abettors in the most glaring absurdities, weakens the bonds of moral obligation, and diminishes that veneration which youth should ever feel for a large proportion of the Word of God. 4. We oppose the present system, because it is not calculated to answer the end its patrons and advocates profess to have in view. Instead of healing the breaches already existing in this distracted country, its natural tendency is to widen them, by ranging the children under their respective standards for "separate religious instruction," and by depriving them of the free use of the Gospel, which inculcates " peace on earth and good will to men."

5. We oppose the system, because the most shameful disingenuity has been employed to impose on the simplicity of the people, in reference to the so-called Extracts, which are to supersede the Bible during school hours. With equal honesty and modesty might the Board publish their

own translation of a part of Virgil, and call it, "Extracts" from "Dryden's Virgil," as offer to Protestants, under the deceptious title of "Extracts from Scripture," a new and incorrect translation of a part of Scripture.

6. We regard the system as an unwarranted infringment on the rights of parents. By vesting in an Educational Board “complete control over teachers and school-books, and books for separate religious instruction," the power is unjustly wrested from the hands of those on whom the direct and awful responsibility rests.-(See Deut. vi. 6, 7; Psalm 1xxviii. 5.) 7. We object to the Government committing such absolute power to a Board constituted of such heterogeneous materials, that the Members could not CONSCIENTIOUSLY agree respecting the fundamental principle of all religion-the character of God...

8. We consider it little less than absurd, to call any system of education National, which sacrifices the interests and outrages the feelings of upwards of two millions of Protestants, besides many Roman Catholics, to gratify the prejudices of another class, who will not permit the perusal of the Scriptures, which, they profess to believe," were given by inspiration of God."

9. We object to the system, because, holding, as we do, that Jesus Christ is exclusive Head of the Church, and that all his Ministers are equal, the Government have broken in upon this distinguishing principle, by the appointment of one Member of our Body to a lordly prelacy over his brethren,

10. We highly disapprove of the covert attempts that have been made to dupe the public into the belief that all that is wanting to secure for children as much scriptural instruction as their parents desire, is to "fix the hours for reading the Scriptures." This we regard as a most despicable trick, unworthy of any man calling himself a Christian. Should the patrons of schools fix five or six hours of each day for Bible-reading, the Board would not and could not grant the liberty.

11. We consider that the Board are acting unfaithfully to the trust reposed in them, in receiving schools under their patronage without knowing the wishes of the people. We are persuaded, that one-third of the schools in Ulster, now under their control, would not have been so situated had the people been fairly consulted."

We observe in conclusion, that, as schoolmasters are the principal sufferers, while the accustomed gratuity cannot be obtained, and as they have been made the principal agents in applying for Government patronage, we earnestly recommend, that associations be formed and funds raised to indemnify those who steadily adhere to the unrestricted use of the Scriptures. We farther recommend to our people, to stand aloof from the present unseriptural system, and to approach the Legislature with petitions, respectfully, but firmly, stating their dissatisfaction, and urgently entreating a redress of their grievances. Let us not be accused, in making these statements, of any personal hostility to our Roman Catholic countrymen. Most gladly would we sacrifice interests merely temporal, to promote their improvement or conciliate their good-will; but to permit the Bible to be removed from our schools, is a sacrifice which, we think, none has a RIGHT to demand, and which we never can consent to make.

Nov. 20th, 1832.

Signed by order,

t JACKSON GRAHAM, Moderator.

221

THE PRESBYTERIAN.

No. IV.

<(From Miller's Warrant, Nature, and Duties of the Office of the Ruling Elder.)

"RULING ELDERS ABSOLUTELY NECESSARY IN THE

CHURCH.

"By this is meant, that the laws which Christ has appointed for the government and edification of his people, cannot possibly be executed without such a class of officers in fact, whatever nume they may bear. But that which is the necessary result of a divine institution, is of equal authority with the institution itself. All powers or instruments really indispensable to the faithful and plenary execution of laws which an infinitely wise Governor has enacted, must be considered as implied in those laws, even should they not be formally specified.

"Now, all serious impartial readers of the Bible believe, that, besides the preaching of the gospel, and the administration of the sacraments, there is very much to be done for promoting the order, purity and edification of the Church, by the maintenance of a scriptural discipline. They believe that the best interest of every ecclesiastical community requires, that there be a constant and faithful inspection of all the members and families of the Church; that the negligent be admonished; that wanderers be reclaimed; that scandals be removed; that irregularities be corrected; that differences be reconciled; and every proper measure adopted to bind the whole body together by the ties of Christian purity and charity. They consider it as vitally important that there be added to the labours of the pulpit, those of teaching from house to house,' visiting the sick, conversing with serious inquirers, catechizing children, learning as far as possible the character and state of every member, even the poorest and most obscure, of the flock, and endeavouring, by all scriptural means, to promote the knowledge, holiness, comfort and spiritual welfare of every individual. They believe, in fine, that none ought to be admitted to the communion of the Church, without a careful examination in reference to their knowledge, orthodoxy, good moral character and hopeful piety; that none ought to be permitted to remain in the bosom of the Church, without maintaining, in some tolerable degree, a character proper for professing Christians; that none ought to be suspended from the enjoyment of Church privileges but after a fair trial and that none should be finally excommunicated from the covenanted family of Christ, without the most patient inquiry, and every suitable effort to bring them to repentance and reformation.

"It is, no doubt, true, that the very suggestion of the necessity and importance of discipline in the Church is odious to many who bear the Christian name. The worldly and careless portion of every Church consider the interposition of ecelesiastical inspection and authority in reference to the lives and conversation of its members, as officious and offensive meddling with private concerns. They would much rather retain their external standing, as professors of religion, and, at the same time, pursue their unhallowed pleasures without control. They never wish to see a minister, as such, but in the pulpit; or any Church officer in any other place than his seat in the sanctuary. To such persons, the entire absence

of the class of officers for which we are pleading, together with the exercise of all their appropriate functions, would be matter rather of felicitation than regret. Hence the violent opposition made to the introduction of Ruling Elders into the Church of Geneva, by the worldly and licentious part of her members. And hence the insuperable repugnance to the establishment of sound and scriptural discipline, manifested so repeatedly, and to this day, by some of the largest national Churches of Europe. "But I need not say to those who take their views of the Christian Church, and its real prosperity, from the Bible, and from the best experience, that enlightened, and faithful discipline is, not only important, but absolutely essential to the purity and edification of the body of Christ. It ought to be regarded as one of the most precious means of grace, by which offenders are humbled, softened, and brought to repentance; the Church purged of unworthy members; offences removed; the honour of Christ promoted; real Christians stimulated and improved in their spiritual course; faithful testimony borne against error and crime; and the professing family of Christ made to appear holy and beautiful in the view of the world. Without wholesome discipline, for removing offences, and excluding the corrupt and profane, there may be an assembly; but there cannot be a Church. The truth is, the exercise of a faithful watch and care over the purity of each other in doctrine, worship, and life, is one of the principal purposes for which the Christian Church was established, and on account of which it is highly prized by every enlightened believer. And I have no doubt it may be safely affirmed, that a large part of all that is holy in the Church, at the present day, either in faith or practice,' may be ascribed, under God, as much to sound ecclesiastical discipline, as to the faithful preaching of the gospel.

"And if the maintenance of discipline be all important to the interests of true religion, it is a matter of no less importance that it be conducted with mildness, prudence, and wisdom. Rashness, precipitancy, undue severity, malice, partiality, popular fury, and attempting to enforce rules which Christ never gave, are among the many evils which have too often marked the dispensation of authority in the Church, and not unfrequently defeated the great purpose of discipline. To conduct it aright, is, undoubtedly, one of the most delicate and arduous parts of ecclesiastical administration; requiring all the piety, judgment, patience, gentleness, maturity of counsel, and prayerfulness, which can be brought to bear upon the subject.

"Now the question is, by whom shall all these multiplied, weighty and indispensable services be performed? Besides the arduous work of public instruction and exhortation, who shall attend to all the numberless and ever-recurring details of inspection, warning and visitation, which are so needful in every Christian community? Will any say, it is the duty of the pastor of each Church to perform them all? The very suggestion is absurd. It is physically impossible for him to do it. He cannot be every where, and know every thing. He cannot perform what is expected from him, and at the same time so watch over his whole flock as to fulfil every duty which the interest of the Church demands. He must give himself to reading;' he must prepare for the services of the pulpit; he must discharge his various public labors; he must employ much time

private, in instructing and counselling those who apply to him for instruction and advice; and he must act his part in the concerns of the whole Church with which he is connected. Now, is it practicable for any