ported as they hope it will be, and as its pious object deserves, in a short time there need be no demand for this book, within the influence of the Society, unsatisfied. It is expected that in the beginning of this year, another edition will be published, and from that the future Board may begin to supply the demand of such other Societies or Associations as may apply. In anticipation of such applications, and of the ability of the Society to supply them, it has been thought advisable to fix the price at which the Society will dispose of its books. The sooner this information is circulated, the sooner we may expect applications. The price fixed is eighty-seven cents, bound in the manner of those already distributed, or fifty cents in sheets.*

In closing their Report, the Board of Managers would beg leave to invite the attention of the members of our Church to this new and interesting Society. While in the exercise of Christian charity, we will unite with our brethren of other religious denominations in the great and pious work of distributing the Scriptures, let us also show a becoming zeal in the general circulation of the Book of Common Prayer, an object more immediately our own. The time is long since passed when our Scriptural and excellent Liturgy was regarded, by those who were unacquainted with its beauties, as tinctured with error, and defaced by unmeaning ceremonies. The lovers of truth, and friends of pure devotion, now confess that there is nothing in it to condemn, and much to approve. For this change in its favour, the Prayer Book is indebted to itself it was abused before it was

known; and it only needs to be known to be more universally admired. It is a subject of congratulation, that wherever our Church has spread herself, and her institutions are understood, prejudice has fled at her approach, and the strong and mighty bands with which she once had to contend, have now laid aside their weapons of offence, and contributed to swell the list of her advocates and friends. In the enlargement of our Zion, the Prayer Book is essentially necessary. Let those who value her institutions, who wish to pursue and perpetuate her order, and who pray for her prosperity, in this, and in every other way, "seek to do her good."

WILLIAM TILGHMAN, President. GEORGE BOYD, Corresponding Sec'ry.

The following gentlemen were elected officers for the present year, viz.

Chief Justice Tilghman, President. Right Rev. Bishop White, Patron. Daniel Smith, Charles N. Bancker,

Dr. P. F. Glentworth, Vice-Presidents.

Rev. George Boyd, Corresponding Secretary.

Charles Wheeler, Recording Secre tary.

Richard S. Smith, Treasurer.

Honorary Managers-Rev. Robert Blackwell, D. D. Rev. James Abercrombie, D. D. Rev. Joseph Pilmore, D. D. Rev. Frederick Beasley, D. D. Rev. Joseph Turner, Rev. Joseph Clarkson, Rev. James Wiltbank, Rev. Jackson Kemper, Rev. Samuel H. Turner, Rev. Richard D. Hall, Rev. Jacob M. Douglass, Rev. William A. Muhlenburg, Rev. Charles M. Dupuy, Rev. Spencer.

Managers for life-John B. Wallace, William J. Bell.

nel, Benjamin Clarke, Joseph CoopElected Managers-Samuel Boner, Dr. John R. Coxe, George L. Eyre, James Y. Humphreys, Israel Kinsman, Hartmann Kuhn, Thomas F. Leaming, Daniel H. Miller, James Nixon, Stephen North, Edward Pennington, Samuel J. Robbins, Henry Simpson, Francis G. Smith, William H. Todd, Caleb P. Wayne.

oppression at his breast, and had it rubbed with a linen cloth. This afforded him some ease. A little after he said, "It is not pleasant to me to be alone," and repaired to supper in the parlour. He ate with appetite, was cheerful, and even jocular. He expounded several remarkable passages in Scripture, and said, once or twice in the course of conversation, "If I succeed in effecting concord between the proprietors of my native country, I shall return home and rest in my grave."

"After supper he again complained of the oppression at his breast, and asked for å warm linen cloth. He would not allow us to send for medical assistance, and slept on a couch during two hours and a half. Cœlius, Drachsted, the master of the house, whom we called in along with his wife, the town clerk, the two sons, and myself, sat by him watching till half past eleven. He then desired that liis bed might be warmed, which was done with great care. I, his two sons, his servant Ambrose, whom he had brought from Wit temberg, and other servants, lay down in the same room; Cœlius was in the adjoining room. At one in the morning he awoke Ambrose and me, and desired that one of the adjoining rooms might be warmed, which was done. He then said to me, "O Jonas, how ill I am; I feel an oppressive weight at my breast, and shall certainly die at Eisleben." I answered, "God, our heavenly Father, will assist you by Christ, whom you have preached." Meantime, Ambrose had made haste and led him, after he got up, into the adjoining room. He got thither without any other assistance, and in passing the threshold he said aloud, “Into thy hands I com mit my spirit." He then began to walk about, but in a short time asked for warm linen cloths. Meantime we had sent into the town for two physicians, who came immediately. Count Albert likewise being Called, he came along with the countess, the latter bringing some cordials and other medicines. Luther now prayed, saying, "O my heavenly Father, eternal and merciful God, thou hast revealed to me thy Son, our Lord Jesus Christ. I have preached him, I have confessed him, I love him, and I worship him as my dear est Saviour and Redeemer, himn whom the wicked persecute, accuse, and blaspheme." He then repeated three times the words of the psalm, "Into thy hands I commit my spirit-God of truth, thou hast re deemed me." Whilst the physicians and we applied medicines, he began to lose his voice, and to become faint; nor did he answer us, though we called aloud to him, and moved him. On the countess again giving him a little cordial, and the physician requesting that he would attempt to give an answer, he said, in a feeble tone

of voice; to Cœlius and me, "Yes" or "No," according as the question seemed to require. When we said to him, "Dearest father, do you verily confess Jesus Christ, the Son of God, our Saviour and Redeemer," he replied, "Yes," so as to be distinctly heard. Afterward his forehead and face began to get cold, and although we moved him, and called him by name, he gave no answer, but, with his hands clasped, continued to breathe slowly until he expired, between two and three o'clock. John Henry, count Schwartzburg, arrived early, and was present at his death. Though much affected by the loss of him who has been our teacher dur ing twenty-five years, we have thought it proper to give your highness the earliest intimation of his death, that you may be pleased to give us directions concern. ing the funeral. We shall remain here until we receive them. We pray also that you may write to the count how to proceed. He would like to retain the body in Luther's native country, but he will obey the orders of your highness. We also beg your highness to write to his wife, to Melancthon, Pomeranus, and Cru ciger, because you know better how to do it than we. May God, our omnipotent Father, comfort you and us in our afflic

tion.

"Eisleben, Thursday, 18th Feb. 1546."

This affecting letter reached the elec tor of Saxony on the day on which it was written. He immediately intimiated to the counts of Mansfeld how much he was affected by Luther's death, and requested them to permit the body to be brought away, that it might be buried in the church of All Saints at Wittemberg. Jonas has given a minute account of the removal of the body and of the interment.

The day after his death, 19th Februa ry, at two o'clock in the afternoon, the body was brought, with great solemnity, into the church of St. Andrew, the largest at Eisleben. It was attended by the prince of Anhalt, the prince's brothers, and many other noblemen, along with a number of ladies of rank, and an immense concourse of the lower orders. Jonas preached the funeral sermon from the fourth chapter of 1 Thessalonians, verse 14th, "If we believe that Jesus died and rose again, even so them also which sleep in Jesus, will God bring with him." When he had concluded, the congregation sepa rated, having left the body in the church under the care of ten citizens, who were to guard it during the night. On hearing that the body was to be carried to Wittemberg, Michael Coelius gave a discourse next morning, taking Iris text from Isaiah lvii. verse 1st. "The righteous perisheth, and no man layeth it to heart-hone considering that the righteous is taken away from

the evil to come. He shall enter into peace." After mid-day, all the persons whom we have mentioned, accompanied the body from the church through the city, and beyond the gate. The country men, assembled by the ringing of bells, came, with their wives and children, with tears in their eyes, to meet the melancholy procession. The body was brought to Halle about five in the afternoon, and was met at the gate by the senators and clergy. The streets of the city were so crowded by the multitude, that the procession moved on with difficulty. The hour was too late for the delivery of a discourse, but a psalm (thẻ 130th) was

given out, and sung in solemn harmony by the numerous assemblage. Early next morning, the senate, clergy, and scholars attended the departure of the body. On Monday, 22d, the funeral reached Wit temberg, and was received at the gate by the senate, the members of the University, and a numerous body of citizens. From the gate the procession moved, in solemn order, to the church, the prefect of Wittemberg, with the counts of Mansfeld, and their horsemen, leading the way. The body followed in a carriage, and Luther's wife and family, accompanied by his brother James, from Mansfeld, were immediately behind. Next came the Rector of the University, and several sons of counts, princes, and barons, who were students at Wittemberg. Pontanus, Melancthon, Jonas, Pomeranus, Craciger, and other elder ecclesiastics, now appeared, and were succeeded by the professors, the senators, the students, and the citizens. An immense crowd of the lower orders followed

in the rear. The body was deposited in the church, on the right of the pulpit. After the singing of hymns, Pomeranus ascended the pulpit, and delivered an excellent discourse. When he had concluded, Melancthon pronounced a funeral oration, which, while it bore affecting marks of his personal sorrow, was intended to afford consolation to others, and to alleviate the grief of the Church. These melancholy offices being performed, the body was committed to the grave by several members of the University. A stone was placed over the grave, with a plain inscription, expressive merely of the name and age. A picture of Luther, and an epi taph, were afterward affixed to the wall by order of the University.

ЕРІТАРН.

Continet hic tumulus Martini membrą Lutheri:

Nosse sat hoc fuerat: sed tamen ista lege,

FOR THE CHRISTIAN JOURNAL. IN M'CRIE's life of KNOX is the following interesting statement:" On

a day fixed for the purpose, Rough preached a sermon on the election of ministers, in which he declared the power which a congregation, however small, had over any one in whom they perceived gifts suited to the office, and how dangerous it was for such a person to reject the call of those who desired instruction. Sermon being ended, the preacher turned to Knox, who was present, and addressed him in these words: Brother, you shall not be offended, although I speak unto you that which I have in charge, even from all those that are here present, which is this: In the name of God, and of his Son Jesus Christ, and in the name of all that presently call you by my mouth, I charge you that you refuse not this holy vocation, but as you tender the glory of God, the increase of Christ's kingdom, the edification of your brethren, and the comfort of me,

whom you understand well enough to be oppressed by the multitude of labours, that you take upon you the public office and charge of preaching, even as you look to avoid God's heavy displeasure, and desire that he shall multiply his graces unto you.' Then addressing himself to the congregation, he said, 'Was not this your charge unto me? and do ye not ap prove this vocation?' They all answered, 'It was; and we approve it.' Abashed and overwhelmed by this unexpected and solemn charge, Knox was unable to speak, but bursting into tears, retired from the assembly, and shut himself up in his chamber. His countenance and behaviour from that day, till the day that he was compelled to present himself in the public place of preaching, did sufficiently declare the grief and trouble of his heart; for no man saw any sign of mirth from him, neither had he pleasure to accompany any man for many days together."

Shortly after the author remarks "We are not, however, to imagine, luctance which he discovered in comthat his distress of mind, and the replying with the call which he had now received, proceeded from consciousness of its invalidity, by the defect of certain external formalities

which had been usual in the Church, or which, in ordinary cases, might be observed with propriety, in the installation of persons into sacred offices. These, as far as warranted by Scripture, or conducive to the preservation of decent order, he did not contemn: his judgment respecting them may be learned from the early practice of the Scottish reformed Church, in the organization of which he had so active a share. In common with all the original reformers, he rejected the necessity of Episcopal ordination, as totally unauthorized by the laws of Christ; nor did he regard the imposition of the hands of Presbyters as a rite essential to the validity of orders, or of necessary observance in all circumstances of the Church."

Again, "I will not say that Knox paid no respect whatever to his early ordination in the Popish Church, (although, if we credit the testimony of his adversaries, this was his opinion;) but I have little doubt that he looked upon the charge which he had received at St. Andrews, as principally constituting his call to the ministry."

Hence it appears, that the founder of the Reformed Church of Scotland did not regard imposition of hands, even those of Presbyters," essential to the validity of orders." He" looked upon the charge which he received at St. Andrews," (which is detailed in the first of the above extracts,)" as principally constituting his call to the ministry," although he had received the imposition of hands in the Roman Church, the source of the ministry of all the original reformers. The "external formalities" in which his ordination at St. Andrews was deficient, must have included, principally, the laying on of hands; for, it is added, that these formalities "might, in ordinary cases, be observed with propriety." This would not have been conceded of any of the superstitious rites added by the Church of Rome to that simple act. The want of these formalities was not deemed by the reformer to affect the validity of his orders. We are referred to "the early practice of the Scottish Reformed Church," for an illustration of the sentiments of Knox. Here is

something more than an intimation that early ordinations in that Church were administered without the laying on of hands.'

Let me now trouble the reader with one or two extracts from other

sources.

"A person who is not ordained to office by a Presbytery, has no right to be received as a minister of Christ."*

"It is only so far as any succession flows through the line of Presbyters, that it is either regular or valid. It is the laying on of the hands of the Presbytery, that constitutes a Scriptural ordination."

Now, either Knox knew the principles "of the Scottish Reformed Church, in the organization of which he had so active a share," better than the last mentioned respectable writers, or he did not. If he did, then they are narrowing the entrance to the ministry which she has left so broad, as to admit all, who, with "gifts suited to the office," receive the call of a congregation to become their pastor, If the converse be true, then, upon the principles of the two last quotations, it is uncertain whether the Church of Scotland has a valid ministry; or, at least, whether such a ministry is not mingled with a spurious one. For the founder of that Church evidently denied the necessity of imposition of hands; and it is more than probable that its "early practice," as well as his own, was more or less affected by his sentiments on this subject.

L.

To the Publishers of the Christian Journal. GENTLEMEN,

In the abstract of the proceedings of the Convention of this Diocess, published in your second number for December last, (p. 378,) notice is taken of the Bishop's presenting to the Convention the Missionaries' Report, as "from the Committee of the Protestant Episcopal Society for Propagating the Gospel."

* Dr. M'Leod's Ecclesiastical Catechism, p. 29.

† Dr. Miller's Letters, p. 347.