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ed on believers, "Remember them who have the rule over you, who have spoken unto you the word of God:" "Obey them that have the rule over you, and submit yourselves, for they watch for your souls:" And the command to elders, "Take heed unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God." To feed the church implies bearing rule. The same original word is used when it is said of Christ, he shall rule them with a rod of iron. * That Christ has united the two duties of ruling and teaching is also implied in the character required of a bishop, as one that ruleth well his own house :" "For if a man know not how to rule his own house, how shall he take care of the church of God."

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semblies, that the apostle writes to the Corinthians, "Let your women keep silence in the churches." But,

When the word is connected with a city, it is uniformly in the singular number, church, and never churches in the plural; tho' when used in relation to a country or territory, having a number of cities, it is always churches. Thus we read of the church at Jerusalem, the church at Antioch, the church of Laodicea, the church the church at Babylon, the church of Ephesus, the church in Smyrna, and the church in, or of, other cities; we also read of the churches through all Judea, churches of the gentiles, churches of Galatia, churches of Asia, churches of Macedonia. This precision in the use of the word is doubtless of design, and shows that, as under the Old Testament so under the New, the inhabitants, or believers, of each city were a distinct society, subject to one jurisdiction of elders.

All the churches instituted by the apostles, we must believe, were of one form, and of like organization. The instances in which we find a plurality of elders are sufficiently numerous to prove that they were required by the gospel order of the church. We read of the elders of the church at Jerusalem, the elders of the church of Ephesus; certain prophets and teachers in the church at Antioch, and bishops at Philippi. That all these ministers of Christ, though mentioned by different names, had one office, it is not necessary to prove. And that all the churches were in the same manner organized

Compare Acts xx. 28, Rev. ii, with a plurality of elders, is fur 27. xii. 5. and xix. 15. ther confirmed by such passages

as these; "Let him call for the elders of the church." "The elders which are among you, I exhort; feed the flock of God, which is among you;" "Or. dained elders in every church" “Ordain elders in every city." The joint exercise of authority by the elders of a church is another circumstance of importance. The elders of the church at Jerusalem, with the apostles and brethren, united to form the decrees, which are mentioned as "ordained of the apostles and elders." Paul addressed the elders of the church of Ephesus, as a brotherhood or presbytery, in directing them to take heed to all the flock over the which the Holy Ghost had made them overseers. They were unitedly bishops (ExxxoUS) of the same church. The presbytery at Jerusalem were the elders of one church; that at Ephesus of another church. The letters written by the apostle John to the seven churches of Asia, are too much to the purpose to be unnoticed in this discussion. Each letter is addressed in the same manner, to the angel of the church. Several if not all of them respect official duty. The angel is spoken to as a collective body, or presbytery, in both the singular and plural num. ber, in the words thou, thee, ye, you, and some of you: and in the plural is distinguished from the private members of the church, in the declaration, "Unto you I say, and unto the rest in Thyatira." These are indications that the angel was a collective body. That it was so, is undeniable in the instance of the church of Ephesus, whose el

ders whom Paul commanded to feed the church, were the angel addressed in relation to the same duty, by John.

One branch of official duty is to ordain to the ministry. The New Testament gives no warrant to any private brother to lay on his hand in this consecration. Both example and precept give the authority to do it to men previously invested with the office. "The things which thou hast heard of me among many witnesses the same commit thou to faithful men, who shall be able to teach others also." The prophets and teachers at Antioch, ordained Barnabas and Paul to their evangelic mission: and they, where they ministered, ordained elders in every church. Paul also left Titus in Crete to ordain elders. And he reminds Timothy of the gift which was in him, or his ministerial author. ity, which he tells was given him by prophecy, with the laying on of the hands of the presbytery."

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That a number of elders, being the elders of one church, or a presbytery, have authority to ordain is plain; but whether one elder or pastor alone has the authority is not so evident. Paul writes to Timothy of the gift, which he says was in him,

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by the putting on of my hands;" but as he also mentions the laying on of the hands of the presbytery, if in both he has reference to his ordination, we are led to the conclusion, that Paul was a member of the presbytery, and acted as its moderator or presiding elder in that solemnity, in which he entrusted to Timothy the things which he committed

to him among many witnesses.* The directions to Timothy and to Titus on this subject, though they respect them personally, have a consistent meaning, with out implying that they were to act singly in the business, or otherwise than as Paul acted with the presbytery in laying hands on Timothy. And it does not appear from any example in the New Testament, nor from any command or duty enjoined, that a church is so completely organized without a plurality of elders, as to be authorized to ordain, or to exercise ecclesiastical jurisdiction.

A church consisting of a single congregation, without a pastor, has no official character, to lay on hands in ordaining a pastor for itself; and with a pastor, has no authority, should he be accused of a fault, to judge and censure or depose him. Neither is it rational to believe, that Christ has instituted one form of jurisdiction for the trial of elders, and another for private brethren. And it is not more rational to suppose, that authority to judge and acquit or condemn, depends on the mutual consent and appointment of the accuser and accused. No such system is intimated in the gospel: on the contrary, the angel of the church is spoken to, as having authority over both officers and private members of the church; and as blameable in not exercising this authority, when occasion required. "Thou hast tried them, who say they are apostles and are not, and hast found them liars." "Behold, I will make them of

Compare 1 Tim. iv. 14, with 2 Tim. i. 6 and 22.

the synagogue of Satan, which say they are Jews and are not, to come and worship before thy feet." "Notwithstanding, I have a few things against thee; because thou sufferest that wo man Jezebel, to teach and to seduce." "I have a few things against thee, because thou hast there them that hold the doctrine of Balaam."

The angel in all these instan. ces is an authority, not formed for the occasion only, and thus to exist no longer, but abiding, competent to the trial of all cases that occur, and responsible for doing it. There is no sending to other churches, or to distant pastors for a council to ordain an elder, or a court to try one who is impeached: no selecting from a distance to answer a particular purpose.

Elders are commanded to take heed to all the flock over the which the Holy Ghost has made them overseers. This is the church of God they are to feed. Christians are to remember, and to obey those who have the rule over them. And these are they that have spoken to them the word of God, and that watch for their souls.

It is not supposed to be inconsistent with the representation, which has been given, for differ. ent congregations of believers to have their respective pastors. But if a council of elders is needed to act in any matter, it must be the presbytery of the vicinage. If pastors of any distant churches be invited to assist, by their advice, or even by performing any public service, it is not conceiv ed that Christ has given them authority to control the decision of any judicial question. All

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the believers in fellowship with the authority of judges; the each other are one church, to consent of the brethren to give such an extent as is requisite for form to their decrees, secures all purposes of gospel order and the liberty of the individuals of government. Över the church Christ's family. E. H. of this extent the Holy Ghost has made the elders overseers to feed the church of God.

How far, or in what manner, Christ requires the concurrence of the brethren with the elders, are questions which do not directly affect the design in view. It may notwithstanding be observed, that the multitude of the disciples chose the seven deacons, whom the apostles ordain. ed, which proceeding may be viewed as an example. And the decrees that were ordained of the apostles and elders, which were at Jerusalem, were established by them with the brethren; each of whom is distinctly named as assenting: "the apostles and elders and brethren.” And it pleased the apostles and elders with the whole church, to send chosen men of their own company to Antioch." Here the liberty of believers is secured, in unison with the authority intrusted to the elders.

It is pleasing to reflect, that the system of ecclesiastical order and jurisdiction, of which, it is thought the New Testament gives a sufficiently plain account, accords so fully, as it does, with the most important maxims of civil jurisprudence, adopted by the wisest statesmen, after long experience in the most enlightened ages of the world. No civil tribunal is more perfect, than a court of judges, assisted by a body of jurors, consisting of men in common life taken from the vicinage.

The elders of the church have

TRUE REPENTANCE EXEMPLIFIED IN THE EXPERIENCE OF THE PSALMIST.

WOULD we form correct views of the christian character and graces produced by the Holy Spirit, we may safely consult the Psalms. Repentance, which is a principal and distinguishing characteristic of a christian, is admirably defined in the Psalms called penitential. Of these the fifty-first is the most remarkable. This Psalm exhibits, in the most clear and distinguishing manner, the nature and traits of true repentance. These, as here exemplified in the experience of the psalmist, it may be useful distinctly to consider.

1. The psalmist had a constant sight of his actual transgressions. "My sin is ever before me." His mind was awakened to a consideration of his conduct. Willing to see his offences, they appeared to him in their true light; and a distinct view of their number and magnitude made such an impression on his mind as could never be effaced. Such a sight of sin was not peculiar to the psalmist. Though persons may not have been openly vicious, yet, when they penitently consider what they have done in violation of the divine law, and what they have not done which God has commanded, their transgressions appear exceedingly great and numerous; so great and numerous, indeed, that they can never

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soon traced his actual transgressions to his depraved heart. From this fountain he perceived that all the offences of his life had proceeded. Hence, he exclaimed-Behold, I was shapen in iniquity; and in sin did my mother conceive me." He was convinced that he was a sinner by nature; that he was natural. ly destitute of moral goodness, and opposed to the divine character, law and government. And according to the psalmist and the other inspired writers, such is the native char. acter of all mankind. All true penitents, however moral and upright may have been their external conduct, clearly see and deeply feel, and freely confess the total moral depravity of their hearts.

3. The psalmist viewed his sin as an offence against God. "Against thee, thee only have I sinned, and done this evil in thy sight." God is the moral gov ernor of the universe; and to him all moral agents are accountable. Every sin is an act of rebellion against him and a contempt of his authority. Such is the view which every true penitent has of sin; and sin so viewed appears exceedingly sinful. In view of his daring contempt of the holy commandments of God, David seems to have lost sight of the injury he had done to his fellow men. Mankind are naturally very ignorant or forgetful

of the authority and government of God, and of their obligation to obey his commands. Hence they view sin as evil, only on account of the injury which it brings upon themselves and others. But all, who have a true knowledge of sin, see it to be pointed against the character and government of God; and when viewed in this light it appears in its truly hateful and malignant

nature.

4. The psalmist was greatly distressed on account of his sins. He compared his distress to the pain of broken bones. "Make me to hear joy and gladness; that the bones which thou hast broken may rejoice." In anoth er place he says "My bones waxed old through my roaring all the day." And again, "Mine iniquities have taken hold on me, so that I am not able to look up they are more than the hairs of my head; therefore my heart faileth me." The sorrow of true penitents is compared by one of the prophets to the sorrow of one, who mourn. eth for an only son, and to the bitterness of one, that is in bitterness for a firstborn. In the days of the apostles, multitudes in view of their sins cried out"What must we do to be saved." Though all penitents do not experience equal distress, yet often at the present day, they suffer such pain for sin, as may justly be compared to the torture of broken bones. All true peni. tents are described in the holy scriptures as mourners, and are said to be of a broken heart.

5. The psalmist realized the justice of God in his own condemnation. "That thou mightest be justified," says he, "when

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