the passage under discussion ("especially they who labour in the word and doctrine"), it is a mere affirmation which he makes, without a shadow of proof to support it; nay, it is an affirmation which he makes in opposition to the common meaning of the same word in other parts of the New Testament. Dr Wardlaw does not object to the translation of any part of the verse in question. It is literally and truly rendered. But he makes the controversy (in so far as this verse is concerned) hinge chiefly on the meaning of the word labour; and until he shall give us some proof that the word here is to be understood in a sense different from that in which it is to be understood in other parts of the New Testament, he must excuse us for rejecting in the mean time his arbitrary interpretation. The words of the apostle must be understood in their plain and literal import-to mean, not what Dr Wardlaw affirms, only some of the rulers who were more laborious than the rest, but all the rulers who laboured in the word and doctrine.

Dr Wardlaw further states, in reference to the verse under consideration, that the word in the original (Tan) which is rendered honour" is here to be understood as meaning more than mere respect or deference; and more especially, that it includes at least, if it does not even expressly and exclusively signify, that particular expression of respect and due consideration which consists in the bestowment of temporal subsistence and comfort."-Page 207. He considers this as placed beyond a doubt by the proverbial expressions quoted in the following verse:-"For the scripture saith, Thou shall not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward." That the Greek word Tun frequently denotes maintenance, as well as honour, I readily admit; but that the former is the meaning to be affixed to it in this verse, does not

necessarily follow from the proverbial expressions which the apostle employs in the following verse; because these expressions, being understood proverbially, are introduced merely for the purpose of showing, that every one is to receive what is his due, according to the situation which he occupies-honour to whom honourmaintenance to whom maintenance. But admitting that it is of maintenance that the apostle is speaking, when he says, "Let the elders that rule well be counted worthy of double honour"

how does this affect the distinction made in this verse between elders that merely rule, and those who, besides ruling, labour in word and doctrine? Why should not the elders that rule well be counted worthy of double maintenance; especially they who labour in word and doctrine-supposing that it is maintenance, and not honour merely, they are to receive? Dr Wardlaw, who unhesitatingly affirms that it is maintenance and not honour that is here meant, insists that this is to be regarded as a proof that there is no reference whatever made in this verse to what he is pleased to call lay-elders. "The proof (he says) is this:-That we have express authority in Scripture for 'those who preach the gospel living of the gospel;' but we have no precept, and no example, for the pecuniary support of any other order. The fair and natural conclusion is, that the elders' who were to be counted worthy of this honour,' were elders in whose office teaching, or the preaching of the word,' was included."-P. 208.

I would reply to this statement, that it involves in it a begging of the question. My respected friend, in affirming that we have no precept, and no example, for the pecuniary support of any other order" than those who preach the gospel, takes for granted the very point which he ought to prove. Is it not stated in this verse, according to his own in terpretation, that the elders that rule

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well are to receive double maintenance, especially they who labour in the word and doctrine? Is not this a precept enjoining maintenance? No -says my friend-for the elders referred to in this verse, are not ruling elders in the presbyterian sense of the phrase. And how is this ascertained by him? Because (says he) we have no precept for the pecuniary support of such. In other words, he takes for granted that there is no reference in this verse to ruling elders in the presbyterian sense- -then he affirms that we have no precept nor example for the pecuniary support of such-and then he ingeniously adds, "the fair and natural conclusion is, that the elders who were to be counted worthy of this 'honour,' were elders in whose office teaching or the preaching of the word was included." I affirm, in opposition to this conclusion, that no such inference can be legitimately drawn from the mere substitution of the word maintenance in the place of honour, as the proper rendering of the Greek word τιμη.

Dr Wardlaw commits a strange mistake, and does not display his usual acuteness, when giving what he supposes to be the presbyterian view of this verse. To show what he is pleased to term "the absurdity" of this view, he puts a gloss into the mouth of his opponents which they refuse to paternise. He is commenting upon the word "especially," which occurs in the verse, and the following are his comments :-"To give the especially its proper sense or effect, it is not enough that those in the latter part of the verse be a proportion of the elders; they must be a proportion of the elders described in the former part of it. But if those described in the former part of it be elders that rule but do not teach, and, as such, constitute a distinct class of officers, then mark what becomes of the μalista, the especially. The substitution of other terms will best show

the absurdity which is thus produced:

Let the ruling elders who fulfil their duty well, be counted worthy of double honour, especially the teaching elders!'-or, 'Let the elders who rule but do not teach, when they do their duty well, be duly honoured, especially those of them who both teach and rule!' Put it in any form you please; unless it can be made to signify, with consistency, that the last described are a part of the preceding whole, it will not be agreeable to the proper sense of the especially." Page 215.

My ingenious brother commits a mistake in supposing that his presbyterian brethren are chargeable with the "absurdity" which he here ascribes to them. They do not limit the statement contained in the first part of the verse to elders who rule but do not teach; on the contrary, they consider it as including in it all elders-both those that merely rule, and those who both rule and teach; while the statement contained in the last part of it includes only the lastmentioned class of elders, namely, those who both rule and teach. The following is the interpretation which they give of the verse :-' Let all the elders, who rule well (including both those who only rule, and those who, besides ruling, also teach), be counted worthy of double honour, especially the last-mentioned portion of them namely, they who labour in the word and doctrine." Is not this interpretation agreeable to the proper sense of the word especially? It will surely satisfy my friend in this respect; for (to make use of his own language) "the last described are a part of the preceding whole."

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I would now call the attention of my friend to his own interpretation of the verse-which he gives at the close of his criticisms upon it—and, peradventure, he will find that, while he has been attempting to pluck the mote out of his neighbour's eye, the beam is still in his own. He says,

(page 217) this is the legitimate meaning of the verse:-"Let the elders (presbyters, bishops,) who fulfil well, with superior fidelity and zeal, the duties of their oversight, be counted deserving of the more ample recompense; especially those of them who give themselves assiduously to the department of the ministry of the gospel,-who 'labour in word and doctrine." I ask Dr Wardlaw two questions concerning this interpretation, which he calls "the legitimate meaning" of the verse. First, what does he mean by the elders fulfilling "with superior fidelity and zeal the duties of their oversight?" and, secondly, what does he mean by the same elders giving themselves "assiduously to the department of the ministry of the gospel? He has already told us (page 206) that the "oversight" comprehends the department of the ministry of the gospel. Hence it follows, that those elders who fulfil with superior fidelity and zeal the duties of their oversight, must necessarily give themselves assiduously to the department of the ministry of the gospel. For how could it be affirmed with truth of any elder, that he was faithful and zealous, in a superior degree, in attending to the duties of his oversight, that is (according to Dr Wardlaw), in ruling and teaching, if he

did not give himself assiduously to the department of the ministry of the gospel; that is, to the work of teaching? According to this interpretation, there is nothing stated in the second part of the verse which has not already been stated in the first. What, then, becomes of the word "especially," about the credit of which Dr Wardlaw is so much concerned? I leave the Presbyterian interpretation of this verse alongside of the Independent one, that the reader may compare them at his leisure; and I have no fear as to the verdict which the generality of readers will return, when called upon to pronounce which is the most consistent. I have now followed Dr Wardlaw throughout the whole of the track which he pursues, when attempting to show that there is no proof from Scripture, sufficient to establish the Presbyterian doctrine of the ruling elder. I trust that I have succeeded, at least in a certain measure, in showing that the evidence adduced by Presbyterians in support of this doctrine, remains unscathed by the ingenious criticisms and plausible arguments of this able advocate of Independency. I propose, in the next paper, examining the grounds on which he rests his vindication of his favourite scheme. of ecclesiastical polity.

AMONG the severe decrees contained in the Edict of Revocation, was an order for the immediate demolition of all the Protestant churches. This order was so zealously discharged, that it is said, in a few days there was only one left standing in the whole kingdom. At the same time, the reformed were forbidden to celebrate their worship in any private house, or in any place whatever.

It was, however, impossible to

persuade those who had found delight in the ordinances of God, "to forsake the assembling of themselves together;" and hence arose what the French writer terms, "the preaching in the desert." Scarcely were the churches thrown down, and the ministers chased from the kingdom, when their deserted flocks thought of supplying the loss of public worship by private services. For this end, little companies met together in re

mote and secret places, amid the stillness and darkness of the night. And oftentimes did they realize that blessed promise of the Saviour "Where two or three are gathered together in my name, there am I in the midst of them."

Though their regular pastors were driven into exile, their God, in whom they trusted, did not forsake them, but raised them up "judges, as at the first, and counsellors, as at the beginning." Pious and faithful men were raised up to comfort and instruct the persecuted brethren. Gradually their little companies increased, and became large assemblies. Consoled and edified by the discourses of the new ministers, the people gladly received them in the place of those whom the tyranny of their oppressors had torn from them. Elders were also appointed to watch over the conduct of the members, and to give them notice of the time and place for assembling. So closely were they watched by their enemies, that it was often impossible to hold their meetings a second time in the same place, notwithstanding all the precautions they took.

At these assemblies they sang praises to God, and offered up the most fervent prayers. There, too, they heard, with a delight and interest which we can scarcely conceive, portions of the sacred Scriptures. That forbidden book could only be read by stealth, and in secret. So careful were the Papists to deprive the Protestants of this precious treasure, that there was nothing they made more accurate search after, when they entered the houses of the reformed, than Bibles and Testaments. These, with all their religious books they could discover, were committed to the flames.

it must have been to hear again those blessed promises which abound in the written word! How delightful, once more with their brethren, to return thanks unto the God and Father of our Lord Jesus Christ, who kept them by his power, "through faith unto salvation, ready to be revealed in the last time," "wherein they greatly rejoiced, though now, for a season, they were in heaviness through manifold temptations."

With what energy and unction did the ministers set before their hearers the great truths of the gospel! How strongly did they enforce obedience to its commands ! How affectionately did they apply its consoling promises! In these assemblies, also, they celebrated the ordinance of the Lord's Supper with the most devout feelings; and, while they partook of the symbolic pledges of his love, they felt their faith strengthened, and they often separated, encouraging each other to devote themselves wholly to the cause of Christ, and to suffer all things cheerfully for his sake. Thus, mutually comforted and edified, they "thanked God, and took courage."

It has been often remarked, that in seasons of especial grief the greatest consolations are vouchsafed. It was in the midst of the overwhelming distresses of the children of Israel, that the light shone miraculously on them in Goshen, when darkness covered the land of their Egyptian oppressors. It was to the disconsolate Hagar, cast out from the house of her master, and on the point of perishing with her child in the wilderness, that an angel was sent to comfort and strengthen her. It was in a season of the most profound affliction, that the first promises of the gospel were verified to the disciples of Christ. The same has beer experienced by the children of God in every age. It was even thus with the members of the Gallic churches in their fiery trial; and they found Him in whom they trusted, a very

present help in time of trouble. Many enjoyed such strong spiritual consolation, and were so lifted above all the sorrows of time, that their souls were absorbed with holy joy. Their seasons of devotional exercise often proved to them means of deepest consolation; 1 the feelings of some were so highly raised, that they believed they heard heavenly voices around them chaunting the praises of God; and that, in their hidden and lonely retreats, angel visitants, though unseen, were near, to administer to their well-being in the hour of extremity. And, in the latter case, who shall presume to call them mistaken, or to say that they carried their faith to an unwarrantable extent? Are we not assured that the angels of heaven are "ministering spirits, sent forth to minister for them who shall be heirs of savation?"

The secret assemblies to which we have alluded, first took place amid the mountains of Cevennes and in Lower Languedoc. Sometimes they were held in caves, formed by the excavations in the extensive stone quarries of the district; sometimes in lonely houses in desert places; sometimes in the open air in the most retired situations. Often it happened that the large barns used by the Catholic clergy for the reception of their tithes, standing at a distance from inhabited buildings, offered a convenient rendezvous. In these wild retreats they met, by the light of glimmering lamps, for their holy purposes. On one occasion more than two thousand persons were assembled. The minister, a powerful and energetic preacher, exhorted the congregation to guard against every temptation to join the Popish party, and never to allow themselves to be led away by the example of those who, to escape persecution, consented to attend mass. While the preacher pressed on his hearers all the arguments for constancy, M. Arnaud Marchant of St Hyppolite, suddenly

rose, and stretching forth his hand towards heaven, solemnly vowed that he would never more attend mass. Such a protest, in the midst of such a scene, had a powerful effect on the minds of others; and, indeed, the greater part of this large assembly followed his example, and took on them this vow of constancy.

Whatever hardships were connected with attendance on these nightly meetings, often in the most inconvenient places, and in the most inclement weather, happy did the Protestants esteem themselves, if they could repair to the place of rendezvous, and return undiscovered. Often they were detected by the watchfulness of their enemies, and too often betrayed by false friends.

One assembly, in which an excellent minister, M. D'Algue, had presided, was discovered by one of these pretended friends. The brethren had taken the precaution to place sentinels at all the avenues, to secure themselves against surprise. One of those to whom they had confided this office, quitted his post, and hastened to St Etienne, to give some of the king's troops information of the assembly.

An officer and twenty men put themselves under the guidance of the faithless sentinel, who conducted them but too surely to the place of meeting. They found the assembly engaged in celebrating the Lord's Supper. In the midst of this peaceful scene of christian communion, the soldiers rushed in with fury, making a discharge which at once threw many to the ground. Then, drawing their swords, they struck indiscriminately at all they met, whether men, women, or children, killing some, and wounding great numbers. They afterwards pursued all who had fled on their approach, to hide themselves among the rocks. Among those who had taken flight, there were many who, finding they were pursued, threw themselves into the river, which crossed their way, hoping to find the ford