4 - The Collected Writings of James Henley Thornwell
4 - The Collected Writings of James Henley Thornwell
4 - The Collected Writings of James Henley Thornwell
COLLECTED WRITINGS
d.d., ll.d.,
EDITED BY
JOHN
JOHN
B.
L.
ADGER,
AND
D.D.,
D.D.
GIRAEDEAU,
1873.
Entered according
to
CHARLES GENNET,
in trust, as
Treasurer of Publication of the General Assembly of the Presbyterian Church in the United States,
In the
Office of the Librarian of Congress, at
Washington.
CONTENTS.
PAGE
Church OrFicERS
The
Call of the Minister
4
15
43
a Presbyter
115
132
134
143
Church Operations
Argument
Argument
against
for
Church Boards
145 173
217
242
297
Church Discipline
The Revised Book
of Discipline
299
336
376
381 398
437
The
439 446
Churches of Christ
465
467
Societies
Moral Reform
Miscellanea
Review of the General Assembly of 1847
Report on Systematic Beneficence
505
CONTENTS.
PAOE
508
510
(A Memorial.)
549 557
The
Scribe Instructed
562
579
Argument
Smyth, D.
for
Church
Boards,
by
the
Rev.
Thomas
581
D
Charles IIodge,
D.
616
This volume
contains all
its
we have been
Church.
It completes the
number
strictly of
human
first
is,
dialect,
we
The
that
many
best prepared
to
die,
are
for
which he
had
into
He
is
left
behind, great as
The
to reduce
to systematic
form
a task as easy to his logical mind as desirable to the completeness of his works, but one Avhich, from the nature of
It
would
be strancre indeed
if the
10
ances
iii
editors'
preface to vol.
IV.
to
be
They
represent every
free
modification of opinion
point
we may mention
in his treatise
what the
reader
that
on the Necessity of
Atonement
in the second
the series
God, and
on the State
in the first
human
will.
of opinion as
marked
In
Adam,
in the lecture
on Original Sin,
ex-
he
is
we have heard
pressed, that he
in his
To
the last he
Adam.
The
to the
in the third
volume,
Avill
in
when
the point
is
taken
The seeming
we
11
volume
entitled Church-Operations.
The
may
per-
haps not make more than one additional volume of valuable miseelkmea.
the Rev. B.
But we
are
happy
D,, of
to
M. Palmer, D.
New
may
be
His
true,
it
occupied
Church and
in the State
The
what
influence Dr.
Thornwell exercised
whom we
have alluded.
We
a
now pause
blessing, will
demand
for
what remains.
CHURCH-OFFICERS.
PREFATOEY NOTE.
Under
1.
tlie
general
title
The
first,
under the
title
of
December, 1847.
What
Ministry
The
same
As an argument
it
is
is
bytery,
and
that,
and
by which Ministers
of the
3.
Word
are ordained.
The
J, Breckinridge,
and was,
It
design
is
to
to
Word.
is
Ruling Elders.
was prepared
to
be submitted
to the
when
the question.
But
it
being the
last
body,
its
attention
ration,
5.
them.
the
The
and
Eldership"
is
a sketch of
a sermon
p]lders
first
preached September
Ruling
city.
CHURCH-OFFICERS.
THE CALL OF THE MINISTER:
BEING A REVIEW
DR.
ity
BRECKINRIDGE'S
tracts,
all
pamphlet
consists
of three
separate
bearing
directly
upon questions
a
The
first is
sermon
W. Dun-
Presbyterian congregation worshipBaltimore, and was intended, as " to vindicate the Divine call-
ping in Aisquith
street,
we
learn from
its title-page,
up a
is
errors."
The second
argument on the
on the 20th
Quorum
of a Presbytery, delivered in
at Baltimore,
is
of October, 1843."
And
the third
"The
substance of an
Ruling Elders, when members of Presbytery, to imjjose hands in the ordination of Ministers of the Word." To say that these subjects are discussed with ability is
only the statement, in another form, that they are discussed
by Dr. Breckinridge. Malice itself has never ventured to deny to him the distinction of extraordinary endowments
16
CHURCH-OFFICERS.
is
inflicts
upon fraudulent
seducers, driving
history of a
instinct
hypocrites and formalists,^ yet the history of his life is the man " for dignity composed and high exploit,"
with the
spirit
confidence in truth, lofty in his aims, intrepid in his purposes and immeasurably superior to the tricks of sophistry
and the
is
arts of concealment.
When
;
his voice
is
for war,
it
war that he proclaims and whether in behalf of his Church or his country, at home or abroad, he exhibits the same unshaken magnanimity the contempt of danger and stability of mind which fit a man, as exigencies may
oj)en
confess that we love him for Christ's sake. Our children will remember, though we may forget, the author of that memorable document, the Act and Testi-
him
love
We
him
for his
own and
love
mony
to be placed side
;
Avith the
may be
when
man who,
in
the profes-
was found,
among
Among
His loyalty he
Our
purpose, however,
principles for
fore us.
in the
pamphlet be-
At
text
we
mon.
The
*
is
iv.
"
When
he as-
Apology
Smectymnuus.
17
gifts
accordingly treated
gifts
of the Redeemer.
The nature
of Dr. Breckinridge's design precluded him from bestowing any " labour in establishing the distinction, received by
and expressly asserted in our ecclesibetween the extraordinary and the ordinary offices constituted by Christ in His Church or in showing precisely which are permanent and which are not
nearly
all Protestants,
astical Standards,
and boundaries of such felt the want of some and learned discussion of these points, and Ave
We
have long
know
tical
Many
and
no text
of Scripture, so far as
we know, which
any of the
isfactorily
offices instituted
is
occasional, nor
there any
demonstrated.
by Christ were temporary and method by which this can be satThe principle upon which our
is,
that
when
necessarily revoked.
Miraculous
gifts are
But
What
to
is
The
Papists con;
still
and
them
as to the foct,
how
shall
intended to perpetuate
we show from the A\^ord of God that it was never them ? How shall we prove from
is
divS-
all
18
CHURCH-OFFICERS.
and that
From
;
the accom-
gument may be admitted to be sound but where is the scriptural pi'oof of what was the end in the present case ? How do we know what precise purpose God intended to effect? It may be that this purpose is now adequately met
in the written
it is
certainly easier to
make
it
from the Scriptures. If our limits allowed, we would gladly enter upon this subject here, but must content ourselves with
a general reference to the Second
Grace.'
It deserves to be
all
Book of
the Doctrine of
remarked
American Standards
sarily temporary.
ficer,
extraordinary
is
The Evangelist
and
destitute
an extraordinary
in
and yet
are
is
to be continued in the
world as long as
there
frontier
settlements
which
This peculiarity
is
makes
it
what,
is,
it
strikes us,
no other
system of church-government
already gathered.
chial, supposes a
an adequate
institute for
Church already formed; Congregationalism implies the previous existence of the Brethren; Pastors have and the Evangelist is the only relation to a fixed charge officer who is set apart for the express purpose of making He goes where there canaggressive attacks on the world. not be Bishops and Pastors he prepares the way for these messengers of Christ by making ready a people called of the Lord. It is this feature in our system which makes ours so
;
:
We
regard to
men.
in
low and grovelling views upon But his argument favour of the cessation of miraculous gifts is verv able and ingenious.
liave an absolute horror of his
We
19
whether ordi-
which
all officers,
nary or extraordinary, perj)etual or temporary, stand to the Church, is that of ministry. " They are all ordained, not in
a
for
arduous labour
the
work required
is,
is
and to edify the body of Christ, and they were all amongst His ascension gifts." This ministry, in its permanent arrangements, embraces the dispensation of the Word and
*
of alms, and
is
accordingly composed, as
its
ordinary ele-
" It is not only ments, of Teachers, Rulers and Deacons. " incredible but absurd to suppose as Dr. Breckinridge
very properly remarks
that
consists
" that
first
de-
ordinarily
;
and permanently of Pastors, and yet that it should mean that the
Preachers of the
equally
;"
all ecclesiastical officers are
The
truth
is,
by
abundant in labours
none
not
are to be idle
for every
there
is
employment
is
New
Testament
it,
in reference to
is
but
applied to
many
way of But if
service
its
which even
only
officers are
is
They
and not
creators.
This point
strikingly pre:
Sermon
Him
=
and He will have through eternal ages, after all His saints are
Ibid.
Sermon,
p. 8.
See foot-note on
p. 8,
Sermon.
20
CHURCH-OFFICERS.
His bride was equally His undetiled, shall have fulfilled their work. His oiilj' one, before any ordinance was established, or any oracle given, or any ministry constituted, as she is now that we enjoy all these proofs of His care and love and if there had never been an office-bearer of
;
the race of
Adam
if
angels
men who
that spotless
Lamb's wife by
God
can
make
!
it,
!
and
sa-
sealed.
No
no
there is
no lordship, no headship,
self:
in Christ's
these are but servants in the Church for Christ's sake, and their
is
Master's rule
be your servant.'
steadily before
Whosoever would be chief among you, let him And if we will but keep xxiii. 11. our minds this solitary tn;th, that Christ's pcojile, His
this
'
:
Matt. xx. 27
of, all
more than any Commonwealth is distinct from and superior to the authorities which maj^, at any time, exist in it, or the form of administration which may, at any period, prevail in it, it will bear us clearly and firmly onward through all the snares which ignorance, superstition, fanaticism, the lust of power and the pride of caste have set to entrap God's people into abominable will-worship, or hateful, though perverse men choose to call it voluntary, humility."
P.
9.
The pregnant
rs
fatal to
which makes the being of a Church and the covenant mercies of God dependent upon any form of outward administration or external order.
The
distinction is broad
and
clear
its
Christ and the form in which it is rendered visible to men and while there can be no doubt, at least among Presbyterians, who have always contended for their government as a matter of Divine appointment, that the polity by which it ought to be distinguished is accurately and minutely described in the Scriptures, that polity
is
indispensable to
its
existence that
its
existence
actually
through the
effectual
21
possesses
makes a Christian man; and whoever is joined to the Head comnumion with all tiie members. He is an eletrue Church, a
ment of the
the Spirit.
member of the
with God, and
vast congregation
He
is
in flivour
is
and
salvation.
things essen-
its
external manifesta-
the
own
civil, constitutions.
They
are,
on the other.
They embrace
"
in charity all
and they
who who
love Christ,
pervert the
The
byterian
Government
and
-a
who differ from us asserting in both cases the duty of God's people, but denying in neither, that His people may
be gathered into true churches, though their doctrine or
their order
may
all respects."
22
CHUECH-OFFICERS.
rant"
to
no more warrant from God make a church-government for Him, and in His name, than to make any other part of His religion. It is idle to
close of his
Sermon
" we have
to
in its great
and not in its details, or, as they say, in the and not in the concrete. The truth is, it is both,
down
for us,
but
named
forth
govern-
ment
detail
in general, the
officers
and courts in
this is
duties
These views, we
are just, but whether just or false, they are views which have always characterized the Presbyterian Church, and which are distinctly and in different forms of statement inculcated in our Standards. AVe have undertaken in our Formularies to make nothing, to create nothing we have simply declared what the Word of the Lord reveals. We have given the result of our interpretations of Scripture,
:
We
men
might
scheme of doctrine
is
is
views of wliat
is
government
com-
manded because
])oint
there
is
also.
Socinians cannot
Sonship of Christ
it
in
the
Bible, but
is
there?
Arminians cannot find the sovereignty of God in election and reprobation, but what Calvinist hesitates to affirm that
it
is
And
so Prelatists
23
there, obscure to
We
this
point, because
vails in
we
some quarters to relinquish the ground which our Church has heretofore uniformly held. We dread the conThe sequences of surrendering the jus divinum Presbyfcrii. power of our system has never been effectually tried, and its
full strength
be brought to
as
that
it is
an institute of God.
As long
Almighty
do
is
we
hesitate to trust
it,
Saviour
who
ap])ointcd
it,
we
His
cause.
"Obedience
Having
all
of his Sermon
the
ministry of the
Word.
He
first
upon
may
be ultimately reduced.
call
of
to the provisions of
either
claim
to
be extraordinary, and
;
or,
they
upon a perpetual succession which has transmitted the rights and properties of the office from Christ the Head through an unbroken line of office-bearers to the present incumbent, and then the succession becomes a question of fiict to be proved by testimony, and the validity of the title founded upon it a doctrine to be established by Scripture or, they rest upon the conviction and belief of the individual himself, unsupported by any proof but his own extravagance or enthusiasm. These false pretensions to official authority are briefly but ably discussed. The argument against the theory of succession is neatly and conclusively
24
presented,
extract
it
CHURCH-OFFICERS.
and
here.
if
we would
cheerfully
The
true grounds
"
3.
1.
To God Himself;
the Church."
To
;
the man's
4.
own
those
con-
To
and
To
who
bear
It
office in
is
God
alone, to select
the
men
Church
Divine
call is
own
consciences, the
approbation
of God's
people and
Conscience, the
these
do not
;
minis-
call
is
indicated
is
the
scriptural
who
possesses
them
God
nating those
things."
who
Under
God, and under the Christian economy the sanction of Christ the Lord is equally indispensable to any who would
become stewards of His mysteries. " The analogy between the methods by which persons were admitted into the visible Church and called of God to the service of religious functions, as compared with each other, under the Old Testament dispensation, and the methods adopted for the same ends, as compared Avith each other, under the New Testament dispensation," is very strikingly exhibited on the fifteenth page of the Sermon. If this great truth be admitted and we do not see how that it is God, and God alone, who it can be questioned
can either
the sacred
are
office,
the conse-
quences
absolutely incompatible
25
many
The
doc-
doctrine,
we
where
that every young man of to have l)een rebuked and attainments should devote himself to the ministry without some special reason to the contrary, is exactly reversed, and the true doctrine is that no man, whether
ought
talents
young or old, rich or poor, learned or unlearned, should presume to dispense the mysteries of Christ without the
strongest of all })ossible reasons for doing so
tive, invincible call
the
impera-
of God.
No
:
one
is
is
to
he
to
His
call to
direct,
He
is
else,
but he
is
nowhere
he must be here.
call, it
The
all
doctrine of a Divine
seems
is set aside by any other ends but those with which Christ has connected it. In the case which recently happened at Yale College, it is clear that the call to the ministry was the call to the presidency of that institution. Dr. Woolsey was made a Minister that he
who make
the ministry a
means
to
might govern a
college,
mind
Day.
that
God had
called
and the evidence that satisfied his him to the work was the simple
to
fact that he
succeed Dr.
Now,
If
is
either direct or
indirect.
tensions to
it,
as the intercourse
between
pre-
con-
Yale College. If it be indirect, the channel through it comes must be ascertained to us from the Scriptures and as they say nothing about human institutions for the educatit)u of the young in the elements of science, it is
which
;
method of vouching a
title to
the ministry.
So that whether
26
CHURCH-OFFICERS.
can make no pretensions to it on scriptural grounds. His ordination, we solemnly believe, was a mockery, an
office.
Divine
call
We
or to
God
but we
slow to believe
under any
circumstances, a Minister
if
should be as a Minister.
Gospel.
He
should be in
he
it
to preach the
This
is
is
not called to
The
departments of instruction,
efficient preachers.
to be
No
preacher
life
to mathematics, chemistry or
Greek, while he only insinuates the Gospel by hints and How, scraps, as occasional opportunities may be furnislied.
is
he or can he be faithful
in the
The
truth
office
:
is,
he
is
is
fulfilling
he
only doing
to do.
Every colmeans of
grace: there should be religious instruction; there should be the regular and stated ministrations of the Word; there
The
Chai)lain
or Pas-
name
is
;
nothing
is
institution
demands the secular dojiartmcnts of instruction can be filled, and in our view ought to be filled, by men who are not under vows which such positions compel them
to violate.
Of
27
they
such
who teach, either in schools or colleges, in order that may support themselves in preaching the Gospel. For laborious servants of God we entertain no other feel:
all
They make
as
they teach
Paul wrought
at his trade;
sneers which have too often been directed at rected against those
cations, as there
who merge the ministry in earthly avowould be justice in the censure, there would be more hope that good might result from it.
It
is
and indicated in our prayers and our whole theory of ministerial training, that we must look principally to young men as tlie persons whom God shall select to become the Pastors and Rulers of his people. These
a
call to the ministry,
young men
tlie
bar or the
forum.
We
may
go through the discipline which we conceive to be necessary, and hence we limit our prayers to this class of persons. But
if the call
be Divine,
it
must be sovereign
and
it
must imIf
to
be sovereign,
it
may extend
and poor;
to all classes
and ages,
young and
suits, to
old, to rich
to all professions
and pur-
bar,
We
call
more
can
He
and we should pray for an increase of labourers, without respect to the classes from which they are to spring. Then, again, as to their training, the old
pleases,
whom He
adage
is
certainly true
"
Whom
God
appoints
He
anoints."
The
tion
is the immediate gift of the Holy Ghost, and cannot be imparted by any agency of man. Human
from on high,
28
learning
is
CHURCH-OFFICEES.
necessary
the
is
but
human
is
learning cannot, of
itself,
make
a preacher.
Discipline
is
only
an incidental help.
The whole
imj)art.
may
be
Hence this training becomes necessary only among novices among those whose faculties have not been developed and expanded by previous pursuits and previous studies. But
in cases in which
men
other walks of
efficient
life, it is
Theological Seminary.
tions
:
There
is
no charm
in
such instituis
to use,
Men
may
New
trained to
as a
mere profession
learning
is
indispensable, yet
human
called
;
not of the
it if
it,
essence of a call.
He who
is
it
must acquire
he
but he
may
possess
and
want that
This
fitness
successful.
fitness is
men may
be both godly
a Divine, a heavenly,
which
but which
God
Another
conceiving God's exclusive prerogative to call into the ministry is the institution of plans "
in
may
ascertain if
He
And
it
surely
stages of religious
experience
of tender
is
years, of circumstances in
which a gratuitous
education
itself
29
are, to a
Suppose them
to suc-
resvilt is
what
is worse still, an eleemosynary class-ministry. " I readily concede that it is not only a clear duty, but a high privilege, to aid such as need it of those whom Grod calls to be Pastors to
His people, and that there is every way a great .reward in so doing. But I greatly doubt if it is the best way to accomplish this important end either to throw the door wide open and invite all to enter, that those we need may come in with "them or to cultivate the idea, as is
;
constantly done, that Grod calls a very great majority of Ills Ministers
from
this class,
and
it
to talk as if
He
called
were not an immense evil for men to find entrance who are not called of God, or as if it were not a fearful calamity to weaken, in such poor youths as are called of Him, the spirit which
or to proceed as if
leads
them
Word
or to train
this class, in
easy
impossible for us
This
is
men may
And
must always be
all
We
by a ministry raised up by ourselves from a single class, but have we thereby added anything but a principle of disorder, an element of disease ?"
supplant a ministry called of
classes
God from
ers to
These views have a terrible sweep, and we ask our readponder them well. It is unnecessary to state that Dr. Breckinridge could have designed no reflection upon poor young men. His Master had not where to lay His head, and it is to the poor, rich in faith, tliat tlie most precious consolations of the Gospel are directed.
will venture to affirm that
own
full
hearts.
His remarks are directed aims mainly at the ])oor, and which
he believes to be
of mischief.
The
practical lesson
is,
hunting
in
the
highways and hedges for those whom God has called, instead of pressing upon the consciences of boys to examine themselves with a view to be ascertained whether or not
30
CHURCH-OFFICERS.
has chosen them for the ministry,
sends. them
to us,
God God
we should
wait
till
scrutinize their
claims.
We
and when God answers us He will make the answer plain to those who are sent and to us who pray.
labourers,
None have
We may devote
own
souls
our children
is
it is
eternal Spirit
all
who
impresses
He knows
it
who
are His.
We
young
is called,
is
and
To
a privilege, a
and
It
is
it
entitled to
the honour.
until the call
is
makes
it
his duty,
and
made known
conscience about
it. We might just as nmch inculcate it upon the untitled young men of England that they should prepare to assume the prerogatives of peers and knights, before the crown has intimated any intention to promote them, as to press upon any one the claims of tlie ministry before God has intimated His purpose to call. The effect of just views would be to make us pray more and contrive less, depend upon God and trust nothing in machinery. We should look to the Lord and not to societies, and we might consequently expect a ministry of power and not of caste. What we want is faith in God, and it is simply because we are afraid to confide in the Lord that we resort
to
We
we recruit it, and in our blindness and we take God's work into our own hands.
31
was plain and pointed Lord of the harvest." It was not Pray to seek ministers here and there, to persuade this man, that
"
ye therefore the
man
it
was
but "
Pray
ye the
Lord
of the harvest."
It
is
His
privi-
Our duty
is
to ask for
them
His prerogative
to give them.
system by which
proper vigilance
strikes
on the part of Pastors, Sessions and Presbyteries, the prevalence of sound principles upon the whole subject of the
ministry,
and a persevering
refusal in
any case
to ordain
who
would
prevent
much of
The Seminaries
are nothing,
the church-courts
may
choose to
make them,
faithful to
if these courts
and
God.
It out^ht CD
man who
has comis
and gifts should be as thoroughly scrutinized as if they had undergone no scrutiny before. To take the endorsement of the Theological
;
by the Presbytery
his call
is
a criminal neglect of
its
own
duties.
In
his
we
feel
bound
to
insert
first
point in
Sermon
the
exclusive prerogative of
God
to call into
the ministry
spoken, I ought to ackl that while I solemnly methods now in use touching beneficiary education for the Gospel ministry are not without great danger, and that the general system of ministerial education is both defective and hazardous, and while I dare not say that, by these and other means, persons who ought never to have turned their attention to the office of
believe that the
"Having thus
32
CHURCH-OFFICEES.
may not have been introduced into it, and who may have been truly called of God are not tolerated in
that some
and while there appears to me to be a state of opinion upon the whole subject of a call of God to the Pastor's office, and the proper modes of ascertaining this and training the person for the work still it is also my deep to which he is called, by no means satisfoctory, and joyful conviction that, through the rich grace of Christ, the great body of our Ministers are men evidently called of God, and that they would have been a rich blessing to any age of the Christian Church.
discipline
;
1 jM'ay
it
may
beseech
object
is
my
the
common
good.
'
The next
is
the
proofs of a call
"The
else
fact, to
official
is
the
call
of
upon
scriptural
grounds.
I take the
to
first
and
testi-
God
be the inward
That a sujiernatural conviction of duty, Avrought by the immediate agency of the Holy Ghost, is an essential element in the evidence of a true vocation to the ministry, seems to us to be the clear and authoritative doctrine of
the Scriptures.
Men
is
they are
drawn, as a sinner
cible
drawn
arc
to Christ,
call
by a mighty, invin-
work of the
if
Spirit.
be convincing.
Men
The made
of
God
It
is
never
fails to
is
to feel that a
woe
upon
them
and love
is
at best can
duties
in
l)leasant;
it
though
it is
not that
for the
believer; nor is it that upon a due estimate of their talents and acquirements they promise themselves more extended
33
it
or die
they can-
not escape from the awful impression, which haunts them night and day and banishes
the will
is
all
bowed, that
God
No man
tural grounds.
ought to enter the ministry upon mere conjecHe that doubteth is damned. If there be
tlie
progress of our
is
we need the
conviction that
God
with
us, that
we
of the Word.
man
ought
to
is
no intruder before he
might tremble.
his
He
King of heaven
befi)re
he should
We
disturbed, or
tliat his
do not say that his assurance will never be mind will never be tossed with doubts
but
fort
we
and com-
and hope
to preach at all.
is,
The
to
many
fluctuations, preserved
on humility and singleness of heart, a source of joy when clear, of agony when darkened or disturbed. We cannot
persuade ourselves that a
man who
has
We
see not
how
such a
science.
can have the testimony of a good conConscience supposes light, but in this case, accord-
man
ing to the very terms of the supposition, there is no light. These have long been our fixed and deliberate convictions upon the subject; and we have often lamented that
in too
call.
many
"
Divine
My
34
times " my
object," says
CHURCH-OFFICERS.
one of the profoundest thinkers of modern
object shall be through life the greatest good,
and I hold myself, and will ever hold myself, at liberty to seek it in any line that appears most promising, and so to change one line for another when another more advantageous presents itself"
the ministry,
we
why
his
God. Duty must ever be the measure and a man can only know in what line he mote the greatest good by knowing in what line A man may have the zeal called him to labour. the eloquence of ApoUos, the boldness of Peter,
blessed of
;
of expe-
diency
can pro-
God
has
of Paul,
and the
all
human
and enriched with all human attractions, and yet, if the Lord withhold his blessing, he may preach in vain and prophesy in vain. All the deductions of a cold, utilitarian The grand philosophy will absolutely come to naught. question, then, is. Will God bless? and that question can
be
satisfactorily
God
called?
Here
first
Spirit,
must
prepared to answer
"In
before before
every act we can perform on earth we are entitled to expect, we can be requirerl to perform it and we are bound to have, we venture to perform it the testimony of a good conscience
of the con-
For a man, then, to presume to be an ambassador for Almighty God, and that touching questions no less awful than the glory of His throne and the endless states of His rebellious subjects, withtemplated duty.
out a settled conviction in his
own
:
on him by the King eternal, is insane audacity. I say not he must be convinced he ought to be sent Moses pleaded hard against his mission
;
is sent.
I say not he
must judge
beside the
that he
be sent, for no
man
is fit.
other motive, as
many
will assert,
or any motive at
35
many will
God's
mony
of consciousness
it
itself,
strong assur-
which has wrought us for this selfsame thing. I say not there may not be doubts and perplexities, trials very sore and temptations of the Adversary, fightings without and fears within, and troubles on every side for if these things be not, it is either that grace is overwhelmingly abundant, or that Satan judges us Nor do I deny that, like as to be workmen that he need not fear. the kingdom of heaven itself is but as a grain of mustard planted in the broken heart which must be watered by many a tear, and watched amid long and anxious vigils, as its roots strike down and its branches spread strongly and widely abroad so, this inward testimony of a
ance that
is
Spirit
Divine vocation
profoundest
may be
stillness
ened, repeated, struggling amidst the passions that toss us to and fro,
and fighting against the sins that would quench it following us, if need be, as Grod followed Jonah, till out of the belly of hell the right of the Almighty Disposer is confessed."
;
The testimony of
conclusive.
conscience, however,
is
We may
;
ceived by others
and
dangers of deception,
God
to authenticate a call
from Him.
"The
the
Sermon
"the
announced
his
(verse 12).
He who
cannot in
have from God any part of 'the work of the ministry,' least of all that part to which the preaching of the Gospel appertains. But, beyond all controvers}^, the saints are the best of all judges whether the ministrations on which they wait fructify them or not. Their call and their rejection are therefore alike decisive, so far as the case depends on their testimony. Again, he who cannot, in the work of the ministrj', edify the body of
up the
saints cannot
God
to that ministry.
it
for itself
it.
whether or not
It
is
is
by the min-
36
direct testimony of the
CHURCII-OFFICERS.
Word
of
life.
every
man who
called of
therefore
God
to
precious objects
is,
some public ministiy, for to labour after both these in some form or other, the duty of every member
The
people
is
But it
is
otherwise of
its
negative
to seek
;
Many may have neglected, througli ignorance, their call, who might have obtained its testimony
and
call
it
of
God
obtained
it
after their
ordination
and irregular, but not therefore fatal. But he who cannot obtain it seems to me to be shut out of the ministry by the direct prescriptions of the Word of God. Nor am 1 able to conceive it possible that any character or amount of proof can sufficiently attest the Divine call of any human being to be a Christian Pastor, if he is unable to obtain this attestation of the Christian people. For how is it possible for us to believe that he has been appointed of God expressly to perform a particular work for which
nothing but Divine grace can
a course dangerous
God
fit him, of whom it is made certain that has not given him the grace needful to the accomplishment of
the work?"
which the approbation of the Chrisis through the call of some particular congregation. Our Church, in conformity with the example of other Presbyterian Churches, has adopted
in
tian people
to
be manifested
Word
'
and their
gifts, in
may have
an opportunity
to
'
whom
;"
and no
an Evangelist in "destitute
jjco-
and
ple
frontier settlements."
is
an element
in the
proof of God's
which no con-
scientious
man
He
should
know
takes
that he
i\\(i
solemn task.
tliis
but that
office is
confessedly
37
work
of a Bishop.
are not to
become
scriptural
a right to ordain
them without
and vote
in
a reference to
some
special
any
ecclesiastical judicatory.
The thing
is
Word
subversive of a
free,
representative government.
was
unknown
began
be practised, and
it
mischief wherever
has pre-
That
1
^
we
but that they want and that the Church wants a very important element of the proof that they are true Ministers
that
we have no
;
hesitation in affirming.
is
But
it
may be
Church
Independents represent
to
be,
body of believers that the ministry was given to the Church as a whole, and that, therefore, the voice of the whole Church, and not of an insulated fragment, is necessary to vouch a Divine call that the action, consequently, of any single congregation is of no further importance than as giving a Minister the right to teach and govern in it.
;
we
conceive to be the
Church and
the relation in which the parts stand to the whole, has supplied a complete refutation of this plausible cavil.
"
But our
received faith
is,
that into
how many
parts soever our from necessity, either the whole of these parts
It follows that
all
the office-bearers
wbo
may
are, in the
same
ular part
is
38
particular portion
CHURCH-OFFICERS.
as
a single congregation
is
in
is
particular office-bearer
taken as decisive of
if
the
case,
it is
which
physically impossible.
And
this is the
may
however great
supposed to have everything which the whole Church has the same officers, the same ordinances, the same kind of powers, derived from the same Divine source every one in all respects
like
all
so that if
it
was
Church
to
be met
in
sion, there
Thus contemplated, we
and uselessness, of divisions amongst Christians, since the Lord Jesus has erected His Church upon such a model as to provide perfectly for its indefinite extension, and at the
evil,
but the
folly
same time to secure its perfect unity. And when it is considered that the seal, which each particular congregation gives by its call to the vocation of any office-bearer in the Church, bears with it the highest and the most impressive evidence which can be given of human sincerity,
in this, that they take the person to be their
tributor, that
it is
possible."
In regard
expressed.
it is
The
first
proposed in so
it
but
Bishop
is
is
potentially the
its
Church
consequently
act.
Any
power the putative approbation of God's people, whether that power be a Prelate or a Presbytery, is essentially the same and any hypothesis which maintains that Ministers
;
official
relation to the
any
])art
of
it
which makes a
call
ment
in settling the
39
entitles
which
man
to
is
a Minister of the
entire Church,
any such
hypothIt leads
of a free government.
;
monarchy or aristocracy it makes the people as such as distinct from their rulers, and as putatively represented by them absolute ciphers, as well in the choice
necessarily to
ment.
is
that of Independents,
who
virtually
con-
our
The third is the one which we conceive to be developed in own Standards, and which Dr. Breckinridge has so hapIn
it
the unity of
the whole
and the
integrity
and
beautifully
preserved.
Upon
Church
is
as
the motions of the hand, the head, the foot, are the motions
of the man, so the healthful and regular action of any single congregation
is
The
He who
entire
tion
is
is
called
;
by a single congregation
called
by the
Church
he
who
is
Every Pastor
a Minister
of the whole
him
and
We
the
fol-
Sermon
it will
" I presume
it
common
doctrine of
all
of the \Yord,
when they
some
is
40
CHURCH-OFFICERS.
church-order amongst them generally, that the moment such a Miniswithout an ecclesiastical charge he is without the least right or power to sit in any church- court, or exercise any rule in the Church, as
ter is
Word. A recent and memorable instance illustrates Church of Scotland. The Rev. Dr. Welsh, who was Moderator of the Scottish Assembly of 1843, and a member of the Free Assembly of 1844, and constituted that body as its presiding officer at
a minister of the
this in the
its first
meeting, sat in both those assemblies as a Ruling Elder, by delthe University of Edinburgh.
It
egation as such, and this notwithstanding he was one of the Theological Professors in
is
well
known
that
one under
Thomas
Gillespie, in Scotland,
especially the
tors without a real call. Witherspoon, throughout his Characteristics and the Apology for that work, everywhere holds this proceeding as monstrous in itself and one cause of the corruption of the Church of Scotland and this same Witherspoon was, more than any other man, the author of our Church-constitution, under which his name is used to justify what he not only abhorred, but had like to have been deposed for ridiculing and denouncing. In the year 1768 the Secession Church of Scotland decided this question point blank that McAra, Minister at Burntshield, having demitted his charge, and having no charge of any congregation, ought not to sit and judge in any ecclesiastical judicatory, and that his name should be dropped. And in 1773 this decision, upon full considei'ation, was affirmed upon general grounds, as
;
unquestionable Presbyterian doctrine. [See McKerrow'' s History of the Secession Church, p. 546-51, Glasgow, 1841.) The conclusions and
and i must
I have con-
a singular gratification to
me
tended
for, in this
byterian order and the offices of Ruling Jilder and Minister of the
Word, although
had been
I did not
know of
'
the existence of
McKerrow's book
my
opinions
The
office
last
relation
point which Dr. Breckinridge discusses is "the which the question of any man's call to the pastoral
bears to those
who
already hold
He
we have been
is
that of a
name of
the
41
Dr.
we
believe,
from the
Word
sential elements of
such a court, and the rights and privito each class of its
leges
which pertain
iness of ordination.
before the
We
satisfied
we have given of
mas-
upon a subject of vital interest. We hope that they w'ill procure it and read it for themselves. The warnings of Dr. Breckinridge are wise and seasonable and if the principles which he defends are not the doctrines of
;
seems to
us,
obvious import.
all affecting
such,
for
exam-
and ministry
visit
upon Paul's
made
from Arabia.
So,
we doubt whether
there
is
to the
terial office
testimony of
irregular, unscriptural
'
on
"The
Killing
Elder."
42
isters
CHURCH-OFFICERS.
"without charge"
to rule
contradicted by
ism.
In these great principles we express our full and of the Sermon, and
we
bid
him a
cordial
Godspeed
in
them.
our review of Dr. Breckinridge's Sermon we were conINducted, by the natural order of
questions which are elaborately discussed in the Speeches
before us.
Our
them then
re-
importance demanded.
We
marks which we had excogitated upon them to another opportunity, when we proposed to subject the Speeches to an analysis similar to that to which we had subjected the Sermon. The convenient season has now arrived, and we undertake to redeem the pledge which was implicitly given
in our former article,
We
canto
be discussed, and we
friends to her cause,
we
is
and W^isclom
dren,
altar
when we
on which Dr. Breckinridge in the Speeches before us has offered his gifts. All that we ask is a patient hearing
if we shall be able to add nothing to the defence of our doctrines, we hope that we shall detract nothing from the spirit of the Gospel.
and
The
precise issue
which
is
involved in the
Quorum
43
ques-
44
CHURCH-OFFICERS.
all
who have
written or
quorum competent
x.,
Form
ciples
of Government, ch.
sec. 7."^
The same
prin-
of interpretation which
exclude Elders
from the
quorum of a Presbytery will exclude them also from the quorum of a Synod, or of the General Assembly so that
;
it
may
be lawfully con-
any and to every kind of business without the presence of Puling Elders.
to
and proceed
Dr. Breckinridge, on
the
other
according to the fundamental principles of our government, " no assembly of the Church, whether it be congregational, classical or sy nodical,
members
thereof."'^
The
any valid
ecclesiastical acts without them, but whether any such courts can be " regularly, legally or completely consti-
members
thereof."
As Min-
hardly admits of
argument that a Presbytery may be composed exclusively of Ministers. And, upon the same principle, as Ruling Elders, according to our system and the Scriptures, are Presbyters, and a Presbytery is nothing but a college of Presbyters, it
is
may be composed
Each of
if
in the
in
minds of the speakers on both sides we may judge from the printed
p. 196.
etc., p. 12,
closing minute.
45
essentiaUt/ a Presbytery,
circumstances,
Christ.
may
The
occasional Councils of
New England
which
ordain Pastors and install them in their charges are temporary Presbyteries
;
scriptural, regular
are
of the court.
And
yet these
For
upward of
its
Church of Scotland
No
men
felt
from the extraordinary circumstances of their case in introducing anomalies which their historian confesses to be departures from Presbyterian practice. A Presbytery without churches to govern or Sessions to be represented
tainly irregular
;
is
cer-
vitiate
the acts
by
in Scotland
were
When
What
constitutes the
essence of a Presbytery ?
may
the answer
obviously
Neither Illnisters nor Elders, but simply Pi'esof the classes to which they belong.
byters, irrespective
But Min-
may
more
may
be essentially a
McKerrow's History
of the
Secession Cliurch
of Scotland, vol.
i.,
p. 224.
46
legitimate
CIIURCH-OFFIOERS.
and
regular.
The
question
is
not,
What makes
all
nor discharge the least ecclesiastical function? but, What is the Presbytery to which in a settled state of its affairs Christ
has committed the government of His Church
the
Pres-
bytery defined in our Standards and essential to the adequate operation of our system? The question, in other
Avords,
ters,
is,
Word
The
doctrine of the
Assembly
is,
Ilinisters regularly
convened
convened in conformity with Constitution are a lawful Presbyour system of government, compe-
The
be a
is,
that though
is
it
may
To
bal evasion
vier, in
hut that they are only the quorum of a Presbytery, is a verwhich is nothing worth. " Quor^im," says Bouhis
Law
the
The word
is
common noun
in
our
language from a clause in the second branch of the commission of the peace accustomed to be issued
England
in
justices
clause in question-
"We
the
Y. Qiioruni,
vol.
ii..
p.
P>'1'2.
47
we
And
is
as truly
were present.
The quorum of
a Presbytery
there-
which the law, under the circumstances of the case, has created and defined. It is the number of persons which is necessary to organize the court and to do the business which appropriately belongs to it, and is as truly and really and lawfully the court as if every member were present. If a quorum only should meet at the time and place appointed, its proceedings would be recorded as the proceedings of the Presbytery its acts would be reviewed as the acts of the Presbytery, and no one would refer to it in any other terms than as the meeting of the
fore the Presbytery
;
Presbytery.
set
in
"What,
a
fifth
sir, is
quorum
Gentlemen
talk
and write as
if it
were
church assembly.
actually
and potentially
quorum.
If a
quorum of a Presby-
tery
is
it can do all the business of a Presbyand self-contradictory or else it is the erection of a new court, which can do all the business of a Presbytery without being a Presbytery, which is contraiy to common sense, to the Constitution and to the Scriptures. And yet, sir, it is upon quibbles and evasions Hke this that men having a character in the Church are content
to business,
is
tery
utterly absurd
God's house
It
ought
to be,
and I suppose
is,
well
members of
the
first
thij?
court that
many
pus^ capias
facias, etc.,
ad
satisfaciendum^ fieri facias^ venditioni exponas, venire etc., designating by these terms writs in common use and
well understood.
Such
is
quorum;
of-
Penny
word
Sessions,
48
individuals or a certain
present.
CHURCH-OFFICERS.
number
as
competent
to act, or required to
be
The
rule of
common
majnris partis
less
than the majority not being, in the eye of reason, the body itself, and the majority being capable of determining the question, even
where
all
are present."
With
point in dispute
evidently, as
own
Jaxc-
of Ruling Elders.
This question
may appear
is
minute;
jioint
but, as
fact,
of
most important and comprehensive that could be submitted God. In deciding it, we virtually decide { whether our Church Constitution establishes a government
to the people of
final power and the actual authority are hands of preachers as preachers, or, of the bod^_o_ the Christian people to be exercised through officers reguand, as we confess that our larly connected with them
Constitution derives
its
its
is
accordance
with the
Word
between a
Divine hierarchy and a Divine commonwealth." ^ This is indeed a " question whose fearful scope is manifest upon
every page of the history of Christianity
;"
and
if,
as Dr.
Breckinridge affirms,
it
Assembly
upon the quorum of a Presbytery, they are anything but agitators and needless disturbers of the Church who are trying to rouse attention to the magnitude of the interests at stake.
into
he considers the distinctive principles of our system, and shows that they are directly contradicted by the decision of the Assembly in the second he
In the
first
refutes the
'
Ibid., p. 3.
49
he proves that the
and
in tlie third
whole question
is
a res arljudicata,
own Church
itself in the
memupon
is
We
clusive
and
as a whole,
same compass, upon the peculiar features of Presbyterian church government with which we Its tone is manly, earnest and energetic, are aecfuainted. and there are parts in which it is distinguished by that high and elevated eloquence which can only be attained when the
the best treatise, within the
language uttered
is
That such a speech could have been delivered by a man concealing purposes of low and paltry ambition under the garb of zeal for the glory of God and the purity of His Church, can only be maintained by those who can see no difficulty in ascribing the pathos and simplicity of Judah, when pleading for Benjamin arraigned before Joseph, to
affectation
and pretence.
The language
be mistaken.
and nature speak, there is a mysterious power in the tones which widely distinguishes them from the finest efforts of art and study. As a specimen of what we mean, we give the peroration of the First Speech, which, it seems to us, must, upon every unsophisticated mind, produce the impression that, however
truth
When
mistaken
man
ing,
of
lie may be in his opinions, Dr. Breckinridge is a God solemnly intent upon the great end of his call-
and occupies a position of moral grandeur even in the If there be any who can read the passage without sympathy or emotion we envy them neither
midst of his errors.
their hearts nor understandings
:
"For my
^
part, there is
It does
The
first
and the
hist
from
Vol. IV.
50
CHURCH-OFFICERS.
is to
work this destructive change was adopted by a great majority of the Assembly that it is approved by the leading men and institutions of the Church that learned civilians pronounce it correct that foreign Ministers have been consulted and have acceded to it. It does not deter me to be threatened with the pains of an incendiary and the penIt does not remove from my path one alties of a church-disturber. ray of light, nor shake in my heart one firm resolve, to have ]jredicted defeat and threatened ignominy set before me in the most distinct and appalling forms. I have borne much in the service of this Church: I am willing to endure more. I have stood for the truth when fewer
;
me than I can count to-day. Make this cause as desperate you please, as degraded as you can make the danger to me and to the Church as imminent as the most confident of those against me can and still I will desire or the most timid of those with me can dread When the army of the king of take the risk and meet the peril. Babylon beleaguered Jerusalem, the very Prophet who in the face of death itself and with the brand of a traitor upon him for his fidelity denounced the doom of the wicked city, paid down in the very courts of his prison the price of the field that was in Anathoth, and subscribed the evidence and called witnesses, and with all precision and formality redeemed the spot, it may be, on which the victorious army of the Chaldeans was encamped for he knew that houses and fields
stood by
as
and vineyards would be possessed again in the land of Israel. Sir, I Let this Synod say the will take courage from this sublime example. Church is not a free co mmonw ealth established of God, but is a hierarchy, which my soul abhors, and I will meekly, I trust, but yet resolutely, deny that the Synod utters God's truth. Let the great institutions
which rule the Church, and the great men who conspire with them, assert with one accord that we are a hierarchy and not a free
commonwealth, and I will still lift up my humble voice against their loud and unanimous cry. Let the General Assembly of the Church, if sirch be the will of God, angry at us for our sins, adjudge for a hierarchy and against a commonwealth, and, while I must respect even the
errors of that venerable court, I will set
my
judication,
and
let posterity
themselves, overborne by the clamour or seduced by the caresses of the Ministers, prove insensible to their calling and negligent of the sacred
trust reposed in
people, and
purjiose to
even
my immovable
defend the spiritual freedom of the Church, while there remains one For surely I trust in inch of ground on which I can plant myself stupor which has widespread and amazing sudden, this that God
seized the officers of the
ter of
of
51
and elsewhere, cannot be perpetuated; and that sooner Church must return to her ancient landmarks, the distinguishing and vital i^rinciples of her polity." '
in tliis Sj'nod
or later the
As we
shall not
have occasion
we
shall present
it is
it
to
our readers
never
own
to
words.
Prescription,
confessed,
more than a presumption, and is strong or weak according to the wisdom, integrity and learning of the party on which it ultimately rests, and the intelligence and freedom of those who have subsequently acquiesced in its auThe natural effect of it is to throw the burden of thority. proof upon those who desire to introduce a change. As the wisdom and experience of the past are, in some sort, pledged to established institutions, established customs and established opinions, it is rashness to assail them unless they are obviously contradictory to reason, propriety and truth. But still, what has been done has not necessarily been well done, and hoary error is not, like the hoary head, to be treated with veneration. Novelty, on the other hand, is only a presumption against a proposition, weak or strong according to
amounts
the likelihood of
tion of
its its
truth.
because they are new, but the burden of proof falls upon their authors
;
and falsehood resting upon higher grounds The weight which is due to the precedents industriously collected and clearly presented by
are old, truth
may
that
upon
which so many changes have been rung however violently the contrary has been
the
asserted,
but against
Assembly of 1843.
will
"I
now,
sir,
is
advance a step further, and show that the act of contrary to the clear and well-settled construction
etc., p. 12.
Presbyterian Government,
52
of the law of the case
this important subject.
CHURCH-OFFICERS.
that
it is
own and the Scottish Constitutions ui)on The whole matter is rrs ailjudicitta, and the
is
Assembly
it to be of fundamental princiAccording to the settled law of the Scottish Church, every church-court in which Ruling Elders do not sit is illegal, and all its acts
are null.
any
other ecclesiastical judicatory but Assemblies, Synods, Presbyteries and Kirk Sessions, or their Committees, consisting of Ministers and
Ruling Elders;' that no ecclesiastical judicator)/, or committee thereof^' 'can be lawful without consisting of hotli Ministers and Elders,' and he expresses a doubt whether the State would recognize or correspond with any bodies not thus composed.^ The Assembly of 1638,
''
the most memorable except that of 1843 that ever met in Scotland, annulled as utterly illegal no less than six preceding and as they called
them 'pretended Assemblies,' to wit, those of 1606, 1608, 1610, 1616, Amongst the reasons assigned for this immense 1617 and 1618.
stretch of authority, in five out of six cases, one reason
is
that there
some none being lawThe Assembly of fully commissioned, in others none lawfully sent."'' the following year, in an elaborate statement entitled Causes and
in these
Assemblies
in
'
assign as the fifth cause of past troubles the six fore-cited Assemblies,
which they pronounce to have been corrupt, null and unlawful, amongst other chief reasons because they were called and constituted quite contrary to the order. Constitution and uninterrupted practice of the Church ever since the Reformation, by all which Ruling Elders
'
The
and I have discovered a very curious fitct strongly illustrative of the subject now before us in which the Commission of the Scottish Assembly of 1643, in appointing a special Commission of itself, had its attention directed to the very principles for which I now contend, and fully recognized them in one of the most interesting acts, and in its issues one of the most important, ever performed by a
church-court.
1
"
It
Collections, p. 68
book
i.,
tit.
Pardovan, book
i.,
tit.
53
who was one
of
meeting of the Commission of the Assembly that some Elders should be placed on the CommisI gott not sion about to be sent to Westminster, but he adds, a man to second me, yet the absurditie and danger of such ana
them,
tells
us that he
moved
in the
'
my mind, I drew up reasons for my judgment, communicat to Argyle and Warristone, and when they had lyked the motion I went so about it that at the next meeting it was carried without opposition.'^ These 'reasons,' more fortunate and effectual than reasons usually are, have come down to us, and are worthy still to be pondered. The one which is immediately pertinent to 4. The excluding of Ruling uiy present argument is in these words
omission pressing
which
'
may call
of the Commissione, may hazard the approhatione of it In/ the next General AssemhUe, may give just offence to all Ruling Elders, may make all the actions of these Ministers more unpleasant, and of lesse
authoritie with the bodie of any natione.
'
The
result
regularly be
members of
all
Preaching and Ruling Elders, and even of all Commissions and Subcommissions of them, whether general or special and three Ruling Elders, the Earl of Cassalis, Lord John Maitland and Johnstoun of
;
Warristoun, were united with the Ministers Henderson, Douglas, Rutherford, Baillie and Gillespie as Commissioners on the part of the
Kirk of Scotland to the Westminstei' Assembly. All this is the more remarkable when we compare the phraseology of the Scottish Standards with that of our own, and the construction of the language with In the printed Acts the construction adopted by our late Assembly.
of the Scotch Assemblies I have before
sive Assemblies
me repeated
'
from 1638
Commis-
These acts name first a large number of Ministers, then a large immber of Ruling Elders, who are directed to meet on a day certain at a place fixed, and afterwards as they shall think good;' and then 'gives and grants unto tlieni, or any fifteen of them, there h&ing twelve Ministers present, full power and
sione for the public affairs of this Kirk.
'
commission,
Elders,
etc.'^
Here
is
quorum, than can be this, Pardovan that unless Elders are present the Commission is illegal,* and
who
named
of such cases as
Baillie's Letters
2 3
Baillie's Letters
vol.
ii.,
ii.,
p. 55,
Edinburgh, 1S4L
etc.,
vol.
p. 479.
209
for the
*
same phraseology
is
used.
Collections, p. 68.
64
CHURCH-OFFICERS.
Commission, of which he was
many Ministers and three Elders made a quorum.'^ In quorum of Presbyter.y, the case is even more striking,
'
government or ordination there a major part of the 3Iuiisters of the whole classis,' says Pardovan, and yet, says the same authority, this very Presbytery is illegal, unless Ruling Elders be also present.^ That is, hy the Scottish Standards, in the quorum of a Presbytery there must be
to
perform any
classical act of
shall
be present at
least
all
a fundamental principle
of the whole system that Elders enter into the composition of every
upon that principle held to be indispensable here, and But our Standards fully recognize and assert the same general principle, and moreover particularly name Elders in the special clause about a quorum as members presumed to be present, and yet our Assembly concludes that they need not be present at all
court, they are
people, declared steadfastly and clearly for those rights, ages ago
while
and every
special
enactment of its Constitution strongly and manifestly and important lights, decides even at a time like this,
them
nay. a storm
is
raised against
in destroying their
attention,
those
difficult it is to
mankind.
This extraordinary decision of our General Assembly, and the violent efforts
made
is
to
uphold
it
more
surpris-
ing
when
it
remembered that
our Church.
From
rule of discipline,
and the
own
^
;
and that work was made the basis of a portion of our present Standards when they were compiled.* Although, therefore, it may have been true in the forming and unsettled state of the Church, and especially amid the difficulties created hy a bloody and piotracted national
1 ^
vol.
ii.,
p. 97.
tit.
^ *
Idem,
p. 535.
55
Church embarked with the strict rule were unavoidable, yet these irregularities could do little harm so long as the law remained unaltered and clear against them, and the sentiment of the Church was right as the places I have cited clearly prove it was
country as one man, that occasional departures from
uj) to
the period
fifty -five
years ago.
Upon
ing to countenance, and a mass of proof against, the interpretation of the last Assembly. Even the early and monstrous violation of the
Constitution by the formation of the
templated arrangements were either regular, constitutional or permanent. That Plan as it relates to the present question virtually aboloifice of Ruling Elder and if there is one point upon which Church has pronounced an irreversible judgment, it is that that Plan was utterly null and void from the hour of its inception up to the declaration of that nullity, thirty-six years afterward, by the Assembly of 1837. It is true the controversy which resulted in this decision involved otlier questions of doctrine, and questions of practice as well as questions of church-order, and I am ready to admit that in all my efforts and no man made more to reform the Church at that period, the question of order was never considei'ed by me the paramount question. But the fact is recorded palpably and beyond denial upon all the proceedings of that period, civil and ecclesiastical, that the controversy was settled mainly on the point of church-order. There
ished the
this
were great irregularities and there were great heresies, no doubt, to be removed, but these could not make the Flan of Union unconstituthey could only make it improper. But the Assembly of 1837 annulled that Plan as unconstitutional, and then declared the four Synods out of our cotmection for the reason that they were illetional
:
gally constituted
and
illegally
Why,
And whoever
will carefully
study the
acts of the
ters,
Assembly of 1837
its
answers to protests,
the whole current of its proceedings will find the stress of the whole question laid ujion church-order, and the hinge of the whole case in the question debated before you this day. Upon this ground, more than upon any other, it was triumphantly carried through that
great Assembly, through the Church at large, and through the
tribunals of the country.
Sir, I
civil
was an actor
assert.
in
all
those scenes.
The
records of the
Church
66
CHURCH-OFFICERS.
and of the country bear me out in what I say. And I now tell you, I tell the Church, I tell posterity, that if the decision of the Assembly of 1843 is law, the decisions of the Assembly of 1837 are not law.
If
it is
law that Ministers without charge make a Presbytery, a Synod for the decision covers all this then it was illegal,
the pretence that even Ministers with charge cannot without the pres-
ence of Ruling Elders constitute church-courts which can constitutionally belong to this Church.
They might
deserve,
to
be separated from us, but it could not be true that for this defect they never were with us, or of us, if this defect is no defect. It is vain to say the disowned Synods had no Elders appointed in any of their
churches
:
the fact
is
otherwise
it
there were
Elders,
more or
less,
in
many
churches, and as
fact of presence, not the fact of existence, is the sole fact in the case.
For my part, sir, I stand by the reform of 1837, by its principles and by its acts. I pronounce the decision of 1843 a counter revolution and I unhesitatingly denounce it as at once compromising the character of the Church, subverting the fundamental principles of its polity, prostrating the rights of the Elders and endangering the spiritual freedom of the people."
'
argument against the decision of the AssemCONTRADICTS THE WHOLE ANALOGY OF Presbyterian polity. It is common to assert that our government is a Commonwealth, but with few exceptions those who have written upon the subject have failed to enter As a political system into the full meaning of the truth. Presbyterianism has always been in advance of the age, and it is only in recent times, under the plastic hand of modern refinement and civilization, that some of its cliaracteristic principles, embodying a deep political philosophy, have
1.
first
Our
bly
is,
that
IT
power and found their way into the Constiand governments of States. It is a noble panegyric which Milton pronounces upon a free Commonwealtli that it " is not only held by Avisest men in all ages, the noblest, the manliest, the equalest, the justest government, the most agreeable to all due liberty and proportioned equality, both human, civil and Christian, most cherishing to virtue and
develoj)ed their
tutions
may
say
it
wutli
greatest proba-
ritsl yterian
Government,
etc.,
pp. 10-14.
57
enjoined,
plainly
commended, or
all
rather
by our
Saviour Himself to
But when we proceed to inquire. What are the securities which a Commonwealth presents that the great purposes of government justice, liberty, safety, protection shall be adequately answered ? the scheme of Milton must be pi-onounced to be
grossly defective.
The happiness of a nation," says he, in developing his plan, " must needs be firmest and certainest
in full
"
and free
council of their
own
electing,
where no single
doctrine
is
only, sways." ^
The same
"For
ment
so oft for
committing
all to
a general council of ablest men chosen by the people to consult of public affairs from time to time for the common good." ^ This great council, however, was to be a
one person)
permanent assembly
even the dependence on the people which the system of partial rotation would create, analogous to that which obtains in the Senate of the United States, is condemned by him as having too much affinity
;
It
is
a strange inconsistency
should
make
dinal principle of a
for
all
its
The
attention
of this great
man was
so
much
Prose
Easy by
Way
to Establish a
monwealth.
2
Ball.
London,
j). *
444.
Ibid., p. 446.
Ibid., p. 445."
Ibid., p. 44G.
58
tious
CHURCH-OFFICERS.
were directed rather
readiness
to the circumstances which would and competency to the rulers than to limitations and restraints upon the exercise of their power and to the tendency which power always has to corrupt its possessors. He indulged in the glowing vision of an immor-
give
skill,
Commonwealth, rich in the experience of ages and geneand losing nothing frdni the death of its Senators, as the main body would continue permanent and unimpaired. His council was to be both foundation and main pillar of the State, and secure and immovable as foundations and pillars behove to be.^ But while we condemn Milton's views in reference to the
tal
rations,
mode of applying
lence, as
Its excel-
sway.
The danger
of democracy
;
the danger of
monarchy from
;
and,
is
much more likely to prevail in a deliberative assembly composed of men who, coming from the people, know their
interests, their desires
and
their fears,
The
to devise a
man's nature
in all its
good.
The
State
is
a Divine
Prose
and Easy
Way
to Establisli
a Free
Com-
monwealth,
59
to
and it has great moral purposes to subserve, in relation which the Constitution of its government may be pro-
The
right.
The
repre-
sion
tive
There is no misapprehenthe authority of right. more dangerous than that which confounds representagovernment with the essential principle of a pure deIt
is
mocracy.
to
ments which
in
large States
must obviously
It
is
not
because the people cannot meet, but because they ought not
to meet, that the representative council, in
modern times, is preferred to the ancient convocations in the forum or the market-place.^ Power has a natural tendency to settle into despotism and the legitimate ends of the State may be as completely defeated by the absolute power of the people, in
;
i.,
book
ii.,
|f 113, 114.
We
make
we
because
the people are too numerous, and cannot any longer assemble in the market, as in the ancient republics, that representative
able, or
it is
have become necessary, merely by way of expediting business but on the very same principle that a monarch who interferes himself
and does not leave matters to their jiroper authorities, even in absolute monarchies is considered to act despotically, that the people, if they hold the supreme power, must not act themselves, but ought to act througli agents. He who has power, absolute and direct, abuses it; man's frailty
is
too great;
^
"
We,
man is not made for absolute power." the people," says Dr. Lieber, " are not absent from the legislawe cannot be
the
there, but because
to
ought not
be there as
is
same reason
that in
we mon-
Political
book
vi., ^ 8.
60
CHUUCH-OFFICERS.
by the absopower of a single ruler. Absolute power is tyranny, whether in the hands of large masses, of privileged orders or of single individuals; and a government which aspires to
the absence of proper cliecks and restraints, as
lute
be free has
made but
slender advances
when
it
has only
The
representative principle
own
is
to
popular masses.^
The
an expedient to se-
essentially deliberative,
which every other institution is subject. Its assemblies are and its processes are correspondingly
cautious.
That a government may secure, in the largest degree, the prosperity and happiness of the people, two conditions seem an accurate knowledge of their circumto be essential stances and wants, and a fixed purpose to aim at the collec-
The
both conditions
the country
the
first,
by entrusting the
may
its
own
wishes
by making each representative, while narrow section, the representative, at the organ of a he is the same time, of the whole State. The wants of all are made known, and, by wise and free discussion, the measures which ought to be adopted to promote the interests of the Avhole
and
desires
;
the second,
As
in the
furnish
For
I
Lieber's
first
from
chapter.
viii.
litical
Philosophy, vol.
iii.,
chap.
61
is
them
composed
classes, or elected
This
is
a vast improvement
legitimate exercise,
and provides the strongest security which the wit of man can devise against the violence of party, the predominance of passion, selfishness or local interests, and the tyranny of unscrupulous majorities. In modern times no one would regard a government as completely representative whose Legislature was confined to a single chamber. The irregular influences to which pure democracies are subject would be
likely to enter so largely into
it
that
it
Commonwealth.
introduction of two chambers is perhaps as great an improvement upon the representative principle as the repre^
The
The
Brougham
are
commended
to the al-
We
liave seen
is
how important
ular assemblies
But
is,
this is not
though in
much
and for the same reasons which require the delegation, be exercised in a certain fixed manner and imder certain material restraints, voluntarily imposed, and which may be varied at any time if found inconsistent with freedom and
with popular rights.
"The
tion
;
fore these
its
final
adop-
ular representatives
Political Philosophy,
chap,
xiii., p. 99.
62
CHURCH-OFFICERS.
upon that of deputies
in the middle
The one
is
independent communities and petty principalities and estates became fused into the national mass and imbued with a
national
life
;
the other
is
seeking
its
which
is
an
ernment
in
the Church.
The very
politics,
principles
govwhich the
progress of
modern
modern
upon
earth.
The
are
ecclesiastical
now
ruins,
and
liberty
is
The
first chai'acteristic
as Dr.
Church
in the
officers
I
is
officers,
nor yet
in other
the government
This dis-
Word, but
and
discipline to single
and synodical
as-
Ours
teries
'
is
;
a government, not
if Ave
by
Presbyters, but
by Presby-
and
deny that
For
iii.,
tlie distiiu'tion
ii.,
chap.
ii.
Brougham's
Political Philosopliy,
chap.
vi.
etc.,
Presbyterian (xovernment,
pp.
3, 4.
63
is
we deny
at the
Common%vealth.
In the next
the
same principle
free States, in
cham-
As
the end in
human governments
tlie
is
to
promote the
is
adopted as
verdict of truth
and reason.
chosen,
The
sires
Legislature must
know
of the people
and
may
be adequately
known
but as the
he makes
known
and exigencies of
tliose
who
have immediately sent him, is bound to act for the collective community, and to do what, under the circumstances of the
case, his constituents ought to desire.
To guard more
and
effect-
premacy of
diminishes the chances, in multiplying councils, of the irregular influences of passion, interest
and party.
government of the Church, as the assemblies which exercise jurisdiction and authority are judicial as well as deliberative, are courts as well as councils, and tlierefore very frequently required to act as an unit, it would be a cumIn
the
is
the
which they
constitute.
The
Ministers are a check upon the Elders, and the Elders are
a check
upon the Ministers, and the higher are checks upon The object of the check is to promote the discovery of truth by bringing different views and different
the lower courts. monies of thought into collision, by securing the certainty
of a full and free discussion, and diminishing the probability that party interest or
64
dominate
CHURCH-OFFICERS.
in the result.
depend upon
tlie
mode
essential to
adequate delibera-
They
composed of those whose previous education, whose daily habits, whose employments and pursuits, whose prejudices and feelings, whose associations and opinions are widely different, though they may all sustain the same
a council
relation to their constituents, and hold their office by the same tenure and for the same length of time, still the spirit of M'hat Lord Brougham denominates a perfect check is unquestionably preserved and this is pre-eminently the case in Presbyterian courts. A government exclusively in the hands of the ministry is fraught with dangers to them and to the people, against which all ecclesiastical history is a solemn warning and although as long as the Ministers were trulv chosen their assemblies would be enous-h to give the Church the form of a Commonwealth, the spirit of liberty would soon depart. The possession of power would produce its natural effects, the ministry would aspire to be a privileged class, and the people would soon lose the significance and importance which the legitimate operation of our
'
When
ii.,
chap,
ii.,
p. 13.
tlie
govern-
ment of single churches exclusively to Pastors applies as strongly to the government of the wliole by councils of Pastors. The class and the individual will be distinguished by similar tendencies. "But even if it were
reasonable or possiljle that a Pastor sliould alone perform
ouglit
to
all tliese duties,
he
to
tlie cluircli to
be willing
We
know
is
vsame frailties
We
know,
too, that
mon
with others, but that this principle, very early after the days of
first
produced
65
Oil the other hand, a government exclusively in the hands of the Elders would lean too much to popular will. Mingling habitually with the people, and identified with
them
as
in their relations
and
to
and asso-
ciations, the
aim
at local
Minison the other hand, trained to habits of retirement and study, and accustomed to meditate upon abstract principles
ters,
and general
seem
to
demand,
create a
in
turn
But with our double representation ecclesiastical despotism and popular passion are equally discouraged.' Local and sectional interests are not
Elders are the only adequate security.
Does not this plainly show tlie and danger of yielding undefined jiower to Pastors alone? Is it wise or safe to constitute one man a despot over a whole church ? Is it
folly
Ought
the
members
and privileges
in reference to Christian
communion should be
and fevouroh the one hand, or his caprice, prejudice or passion, on the other, might dictate? Such a mode of conducting the government of the Church, to say nothing of its unscriptural character, is in tlie highest
subject to the will of a single
itism,
man,
It
can Jiardly
fail to
exert an influlaity.
It
holiness, love
its
and mercy,
to transform
them
while
latter is
The
ecclesiastical
to,
already alhided
fact
is,
The
hands of
Pastors alone
may
be affirmed to carry in
it
Popery,
though under the administration of good men they may not at once lead to palpable mischief, will seldom fail of producing in the end tlie most serious evils both to those who govern and those whO'
wliicli,
obey."
1
viii., p.
170.
Edition of 1831.
IV.
66
CHURCH-OFFICERS.
is
heard
and balances of the system are so nicely adjusted that the strongest probability is furnished which any conceivable arrangement, dependent for its execution upon fallible men,
can give that the voice of Christ shall be supreme in
all
taken a similar view of the case, though the relation of Ministers to their
people
"
is
Lord and His care of His Church is For as He has appointed Ministers that the faith of the Church may be kept sound, and Deacons that the wants of her poor members might be supplied, so He has appointed Ruling Elders to oversee the manners and outward conversation of Christians Besides, by this constitution the that they be such as become the Gospel. discipline is the more willingly submitted to by the people, being exercised by jjersons chosen from among themselves, appointed to represent them, to take care of their interest, and that they may have no reason to
wisdom
of our
in the institution.
complain of the rigour or severity of the Ministers. To illustrate this a Princes ordinarily little from the constitution of the civil government live in state, see nothing but coaches-and-six, fine rooms and full tables,
:
nor does anybody appear before them but in his Sunday's clothes.
this is very necessary
All
it
;
leaves
may
be
groaning under.
a grievance.
And were
could hardly escape being blamed for everything the people might think
gets the condition of the peojile in the most remote corners of the king-
doms
when they
con-
governed by no other laws, nor burdened with other taxes, than what were asked and enacted with their own consent, or, which istlie
sider they are
same
Just so Ministers thing, by representatives of their own choosing. through their retired course of life are ordinarily very much strangers to the way of the world, and are ready to measure the world by the abstract notions they have gathered out of books, or from their own .solitary mus-
which do not always suit with the practical part of life. Hence, comes to pass that till age and experience have mellowed them, they are apt to have too much keenness on their spirits, and to express too much rigour in their actings. But Euling Elders are more conversant in the world, know better what the times will bear, and what allowances are
ings,
it
necessary to be
made
Now, when
case of scandal) see themselves judged by such persons, and that there
no other discipline exercised on them but what even their own neighbours, as well as their Ministers, think reasonable, they can have no just cause of complaint." Pp. 209, 210. Edinburgh, 1820.
67
We
much importour
office
of Ruling Elder in
it
its
relation to
church-courts.
Upon
depends
it
is
making
Commonwealth, but a
free
Common-
equalest" govern-
ment on
earth.
The combination of
the government
be styled the
inconsistent with
them,
may
is
is
our Constitution.
The
argument against it is of the same sort as that which convicts of heresy any method of justification, though not specifically condemned in the Bible, which comes into collision with the righteousness of faith or, which brands with reprobation any species of conduct, though not expressly rebuked in the Scriptures, which is contrary to the spirit and tem;
It
is
new
new
practice
analogy of holiness;
is
repugnant
to a
government of
atives,
courts,
composed of two
full
classes of represent-
Our
aims
che(!ks
and
securities.
It
law of Christ
in its application to
and they have provided equally that the law shall be expounded without the prejudices incident to a mass or the they have accordingly predangers incident to a class scribed assemblies, in conformity with the Word of God, in
;
Double representation
is
all
arrangements that
it
is
68
CHURCH-OFFICERS.
classical
But the Assembly has decided that in and synodical assemblies one class of the representatives described in our Standards may be AA'anting, and yet It tells us that our courts of Review the law be preserved. and Control may be constituted, and regularly constituted, without the presence of the Ruling Elder, that our representative system is unimpaired when one of its material eleAs well might a State Legislature ments is removed.
ence of a Minister.^
INIinisters
and Ruling
may
be dispensed with.
If there be not a
we
what that analogy is. If symmetry grounds on which its mistaken the scheme, we have of our value and excellence depend. In the constitution of our courts witli two classes of representatives, we have given the world an example of the
are incapable of determining
government of States, is justly regarded as the boast of modern civilization and yet we are suddenly infatuated to
;
The Presbyterian ism which the Assembly has sanctioned as different from that of is a maimed and partial thing
all
the Presbyterian
Churches as a statue
is
different
exist
from a man.
it,
The form
is
of a Commonwealth may
under
and
;
will continue to
gone, the arteries of the body become withered and dried, the
fee l-
and interests which identify them with their constituents, are removed from our courts. We cannot but think I that it is a rash and ill-considered resolution which would impart the whole power of the Presbytery, under any cirings, habits
'
Form
of
Government, chap,
ix., \ 4.
69
Assembly of the
is
freest
Church
in the world.
is left
We
have been
to us
no violence
done
to the law.
As
olina, or
any other
free State in
sisting of
and binding because they were passed by a body which was a real and true Assembly. An Assembly it might be, but it was not the Assembly which the fundamental laws of the State contemplate; and so this thing of
three Ministers
may
be a Presbytery, but
it is
The resolution of the This, then, is our first argument Assembly contradicts the whole analogy of our government it reit mars the perfection of our representative system moves one of its most important securities, and leaves the Church in the hands of rulers who are least acquainted with the details of its interests and strongly tempted, in the ab:
class.
is
It
is
remarkable,
too,
sole business
to rule.
AVe
have appointed them, in conformity with the for a particular department of duty, and then gravely declare that this department can be conducted legally and
1
Word
of God,
The
House of Lords, which consists of the But the analogy fails in a very material
spirit-
point.
The
the
whole legisla-
Each
court with us
is
and
be compared to corresponding assemblies only .s tliey are If the British Legislature could be constituted without the complete. Lords, bv the Commons alone, or, without the Commons, by the Lords
must
tlierefore
would
liold,
70
CHURCH-OFFICERS.
There
is
an inconsistency in such
violence
is
and no ma-
Ministers without
power of
nary which threatens the balance of our system when Elders are treated as comparatively unimportant. Though valuable
at all times, they are particularly needed
when senators are who have never been chosen by the upon a principle Avhich Brougham pronounces
the prin-
and that
It
is
is
a wise
maxim
according to their
own
discretion
is to
present a temptation
which should not, Avithout inevitable necessity, be offered to fallen humanity to exercise irresponsible authority, and to seek the elevation of an order rather than the general interThe danger might be slow ests of the universal Church.
in
its development, but it is the undeniable experience of the world that power unchecked tends to abuse, and will ultimately corrupt the sincerest men. We can dispense with
none of the
least of all
age of
its
existence,
mations to
it
To
their government,
free,
and
to prepare the
aristocracy.
We
^
vigilance
is
chap,
ix., p. 63.
71
most insignificant beginnings stupendous results have proceeded. We are far from supposing that there exists, among
any, a deliberate design to destroy the liberties of the people, or to
We
cast
no
who concurred
in the
And,
we
believe before
God
trine
quences which
of power
we shudder
to contemplate,
its
birth.
less
dangerous, because
The forms
of ancient despotism
is
may
an
evil
may
The Church
condition
is
or State which
is
the nerves have lost their power and the vital functions
their tone.
There
is
lies at
government.
In
this the
laws
and no
institutions can
be per-
manently
affected.
safe
which contradict or
fiiil
to receive a cordial
who
are immediately
The
sulted
by its rulers and while they should hold themselves above the paltry influences of popular clamour or poj)ular whim, they should earnestly seek to understand the undercurrent of feeling and thought which pervades, animates,
strengthens and consolidates the whole body of God's children.
There are chords of sympathy which they must touch if they would make their government a living, eti'ect-
72
ive reality.
rej)reseutation
fore, to
CHURCH-OFFICERS.
This cannot be clone without some adequate
It deserves, there-
be considered whether,
government observed, the system could be preserved in life, energy and tone, when Ruling Elders shall have lost their interest in the department to which they are specially called. When they depart from our courts the sympathies of the
people will depart with them.
calamity so portentous
how we
trifle
may have
of opinion through
astical
all
body.
In every view of the case, therefore, the resolution of the Assembly seems to us to be dangerous. It is a violation of the spirit of our system against which expediency as loudly
remonstrates as the sacred voice of law.
II.
all
of two Ruling
Mders belonging
This consider1843 and 1844, both in the debates and protests of those who dissented from the opinions of the majority and in the able speech before us. To our minds it possesses great force. Whatever reason may be assigned for the introduction of the clause which
to different congregations.^
contains the
law^, it will
at all at
If the
were
seems
little
Form
of Governmentj chap,
73
wisdom
say that
which
is
its
business.
To
tice shall
Why, then,
to preserve
Most evidently
in
which
this clause
In the
first place, it
ad magis
aifairs
species
ordinary
of
life is
regarded as conclusive.
If so slight
classes of representatives
if all the
Mimsters
together,
however distinguished by learning, piety and prudence, cannot even detemune to meet without the approbation of the
Elders
;
it
which has guarded, checked and reunimportant, has yet given them plenary powers in relation to the very thing which makes a meeting important or unimportant the business to be done. There is something ludithat the Constitution
strained
them
duct
is it
tltc!
in the
kino-dom of God.
Wliat
tute the
body which they themselves can make ? They can constibody in fact, but they cannot agree to do it In the next place, the resolution of the Assembly renders
it
74
CHURCH-OFFICEES.
a speeial meeting
state of things
The
doctrine
that three
Minis
Presbytery
and
as, in
it
which,
new law
to organ-
be governed or
Sessions to be represented
can
make
a Presbytery
and
But how
two
is
dinary meeting?
The law
Here, then,
is
enough
" It
is
to
condemn
conceivable.
the settled
vene
in
and pro
re nata, is
and hence our Standards never could have contemplated the existence of a body which by their own pro-
power
;"
visions
is
III.
As
general analogy of our system and the spirit of a ])articular provision of our law, against the decision of the Assembly, clear
to
be
is
demanded
increased
order
to
justify
it.
This presumption
express provision to the contrary no quorum, according to the ordinary principles which regulate the case, could be In all formed without the presence of a Ruling Elder.
cases in
which an act
1
is
to
Presbyterian Government,
75
"a
to constitute a
directs that
another
evident that,
That they
in contradiction to the
and unanswerable proof ought to be deemed sufficient remove it. Now, the only semblance of proof is found in the language of the Constitution pleaded by the Assembly itself, " that any three Ministers and as many Elders as may be present belonging to the Presbytery, being met at
clear
to
quorum competent
is,
terms and as
question
whether the
legiti-
It
is
not a
may
it.
Assembly is necessary and irresistible, another ought to be adopted which shall reconcile the language with the general current of the law. Does the phraseology, then, according to
its
If we
may
tempted
in
which the
any probable operation of our system this is a case which may often happen and if it were indeed the intention of
;
'
^
'*
76
CHURCH-OFFICERS.
it is
Under
this
view the
a
language
is
it is
and implies a state of things precisely the opposite of that which the Assembly has inferred from it. We are told by the Assembly of 1844^ that the intention was to provide for all the contingencies that might occur, which are accordingly reduced to Avhen the four the case when no Ruling Elders are present
that of
Ruling Elders
when
That the
;
we
cheerfully concede
but that
includes the
first
rests
upon
is
unsupported authority.
The whole
to
who framed
the
Constitution
this
particular language.
Were
We
adopted under analogous circumstances, has a clear and undisputed meaning. We are free to confess that examples
may
de-
instances are
is
an
This throws the burden of proof upon those who make it, and they are required to produce examples in Avhich, against the pressure of a similar presumption, like phraseology has a like meaning to that for wdiich they contend.
Now,
this
we
believe to be impossible;
and as
all
admit that
it
77
is
We
should subsequently
as
command
as
many
task,
might be
would it be the idea in his be no servants there ? Our mind, that there might, fathers have drawn a Constitution under the provisions of which it is always likely that there shall be more Elders than Ministers at Presbytery, and yet we are gravely told that in the framing of a clause which confessedly implies would
his language imply,
after all,
is
contemplated.
The
interpretation of the
Assembly
is
evi-
The mean-
incr of the law should be drawn, not from verbal technicalities nor from strained and arbitrary inferences, but from a
candid comparison of
requires something
sibility that the
its
letter
The
Assembly
interis
more
to support
preted to teach.
tacitly
it,
condemned.
demand
It seems to us prejKtsterous
which
inde-
to be taken
in gross contemjit
of the
in
conformity with
We
have yet
to
what logicians are accustomed to denominate a faUacy, the argumentum a posse ad esse the argument from
78
possibility to fact
CHURCH-OFFICERS.
is
tremendous innovations upon an established Constitution, and to justify what would seem to unso})histicated minds
the guilt of depriving rulers of their rights.
time
The Second Speech of Dr. Breckinridge, to which it is we should advert, is devoted to the question whether or not Ruling Elders, when members of Presbytery, are
entitled to lay on
hands
Word.
any such
*'
that neither
act."^
The
nature of ordination
and
The first
an act of
is
power of
jurisdiction
it
and
that
who
it
are Ministers
first
themselves.
This
is
that
it
ogous to preaching, nor to the administration of the sacraments, nor to any other function which pertained to Ministers in their individual relations as
It
1
This
^
jirinciple
lb., p. 370.
We do
not
mean
;
to assert that
no one
views of the
Assembly of 1844
but
tlie
We
recollect
but a single speech in the Assembly of 1843 that distinctly denied this doc:
many contended
in general
terms that
it
was a ministerial
act, eviit.
dently meaning that Ministers were the only rulers competent to execute
*
power is divided into two kinds the power of order, The potestas ordinis, and the power o^ jurisdiction, jyotesfas JKrisdictionis. first is called several power, because it can be exercised by any individual
Ecclesiastical
who
79
pertained to
it
members of
who
doctrine of the
There were two leading grounds on which the Assembly of 1 843 was defended first, That
is
a sort of spiritual
who
already possess
it,
man
not himself;
scriptural
That ordination pertains only to Presbyters, and that, as Ruling Elders are not the
secondly,
strictly presbyterial act.
This seems
to us to
when
ment
by pronouncing
it
to
To admit
any
that ordination
is
and
is
to exclude
class of
members from
to raise a question
and
members
are in-
No
whether
of their
value.
office
and
It is certainly a matter of some moment to determine what ordination is. The consequence attached to it by Prelatists and Papists, the bitter controversies it has occasioned in the Church, and its obvious relations to the authority and duties of the ministry, require that we should at
others; the other
is
it
that
is,
in
some
ecclesiastical court.
i.
See Second
Book
of Discipline of the
80
least
CHURCH-OFFICERS.
be settled in our
essence.
own views as to what constitutes its Our Church ought to have a definite testimony;
have revealed the melancholy
as confused
is
and yet
fiict
to other Churches,
is
and con-
It
also a matter of
some moment that the office of Ruling Elder should be clearly apprehended. Is he a mere deputy of the people, clothed with delegated power, and only the organ of the constituents who elect him ? Or, is he an officer divinely a])pointed, clothed with jurisdiction by the authority of God and elected by the people to discharge the duties which Christ has connected with his office?
the Scriptures?
affi^ct
Is he or
is
they
and
in deciding
them
we settle the distinctive principles of our govern^iient. Whether or not Ruling Elders shall ever exercise the right, which we contend belongs to their office, of imposing hands
in the ordination of Ministers,
is
:
we
to their
own
act.
discretion
But when
office
magnitude
and importance
mode of
Church government.
Then we
it
we
a sacrament
Independents that
or with
belongs to
is
must be administered by the legitimate courts of God's house. Then we are required to say whether Ruling Elders are lawful members of ecclesiastical courts, are the
81
We are required,
not.
may
appear to be in
siderations
itself,
its
it
involves con-
which
subject of alarm
symptom of a cancer. The points which Dr. Breckinridge discusses in the speech before us are, " that the whole work of the ordination of
Ministers of the
Word
which performs
all
His doctrine,
in other words,
is
that ordination
is
an act
it
is
the exercise of
'
member
may
may
The
first
presents
what may be
tional
fitness
and
stitutional
is
devoted to the
Any
all
be
etc., p. 29.
to tlie
'^
Synod.
first
Tlie
;
p.
20
and
tlie third,
from
p.
20 to the close.
Vol,
IV.
82
investigated
CHURCH-OFFICERS.
the subject, seem to be extravagant.
It
ia
power
Nothing but inveterate prejudice or obstinate perverseness of mind can deny that a cause which has enlisted so much talent, and such noble earnestness and
it
displays.
zeal,
is
What we have
four points:
1.
argument embraces
is
The
pleaded
which concedes
a whole, the
and
to the Presbytery as
install
power
remove, to
and
to
judge Ministers.
The
when they
is
other portion
of the work,
is
exhibited.
3.
The
fallacy
would
restrict
exclusively to Ministers.
4.
The preits
incon-
is
satisfacis
removed.
In the
first
place,
this
presumption
shown
which are
very
In the next
place, a
important distinction
is
fact.
It
mav
accustomed
tice
;
to
impose hands
may
ficient to
phenomenon
fact.
sary, inference
from the
To
illustrate the
manner
in
dis-
cussed,
we
upon each
in the
order in which
1.
"The main
point of this
the question
is
one
83
would seem to be impossiamongst us. Where is the power of ordaining Ministers of the Word lodged under our ConstituThe Prenbytcry has power ... to ordain, install, remove tion ? and judge Ministers.' (Form of Government, ch. x., sec. 8.) What Presbytery? Why, sir, beyond all doubt, that Presbytery which is
one in regard to which
it
'
power
to
that Presbytery defined, in the same chapter which power to ordain, as being composed of many separate congregations, which by their need of mutual counsel invest presbyterial assemblies with their importance and usefulness, and declared to consist of Ministers and Riding Elders (ch. x., sec. 1 and 2) that Presbytery thus constituted, which is so often and so prominently held forth throughout the entire chapter which treats expres.sly of the oi'dination of Pastors and Evangelists (ch. xv. that Presbytery to which,
declares
;
God
tmst
of the keys of the kingdom of heaven, the power of church censures (Confession of Faith, ch. xxx., sec. 1 and 2.) This, is committed.
sir, is
bj'^
confided to it as a body, not to its individual members to it body defined in the instrument itself; and to place the power in any other hands than those of an assembly composed of the Pastors and Ruling Elders of the churches of a particular district, is to act in gross disregard of law which we have solemnly declared we believe to
is
power power
language as plain as language can be, the under this Constitution. This
as the
be iu
full accordance with the revealed will of God, and which we have sacredly bound ourselves by mutual covenants to observe. It is nothing to the present argument whether other ordinations be valid or
invalid,
when they
questions so largely disputed in the Westminster Assembly about congregations fixed and congregations fluid;
;
and a church-state unsettled about the exclusive power of Presbytery and the concurrent power of Presbytery and Consistory or Church-session, in the premises.
strict
It is wholly beside the question, as matter of argument, what our own Church, even, believed or did before the
of Church Government and its adopwould be to determine the powers of the present Congress of the United States by the ]n-actice or the theoiy of the government under the old Confederation, instead of doing it by formation of the present
tion in 1788
Form
it
as much so as
fair construction
is
What
down
in this
84
CHURCH-OFFICERS.
the "Word belongs under our covenanted system neither to Pastors nor
Committees, nor nondescript things called quorums, nor church-sesnor kSynods, but to Presbyteries ; and not to Presbyteries in tlie vaaue and general sense of the term, but to the Presbyttjries of" this Nor can I conceive, sir, that a candid mind can doubt Constitution.
sions,
it
"The formal
cision.
fast
the ordination
is to
preach a sermon, the same or some other member should explain, enforce and recapitulate the case, the person ai>]:)ointed to preside
should ask the questions set
date and the people.
minister shall by prayer,
to the holy office of the
shall
down
sec.
to be
(Idem,
12 and 13.)
and
on of the hands of
ordain
him?
'
(Idem, sec. 14.) Who Gospel ministry.' The presiding minister,' in the name, by the
so are the words written.
?
'
Whose hands
him that
is
ordained
Tlie
the Presbytery'
so
What
Jwnds of Presbytery?
Why, beyond
all
the powers of
human
of
its
This
is
its
hands on him
and to
is
1 say
utter
which consists of Ministers and Elders a Presbytery in which one Elder from every congregation Therefore, by the irrein the district has a right to sit as a member. sistible force of the very terms of the law, every Elder present and a member of the body is as much bound to lay on his hands as any MinWhy, sir, would you stultify our fathers ? Did ister present can be. they first define with the utmost clearness the term Presbytery ; then
this Presbytery is a Presbytery
But
invest the body so called with the power of ordaining INIinisters of the
Word
defined sense
in the
same word
same business
own
definition
85
it, but in a sense flatly contrary to supremely absurd. We have in this city a municipal government which consists of a mayor and two bodies called
and
tlieir
constant use of
is
both ?
The thing
were power belonging to the municipal government over any particular subject, and directing minutely the manner of its exercise suppose it should say in one section it meant by the words municipal government the mayor and the two branches of the City Council, and then throughout the act use the words confessedly in this sense, until it came to the fourteenth section, and in it should u.se the same words in regard to the same matter once more, now, sir, I demand of you, what would be
this State
to pass
an act of fourteen or
'
'
thought of a
'
could seriously contend that in this case the words municipal government,' used in the fourteenth section of the act, really did not mean the mayor and both branches of the City Council,
but
in fact
branch?
man would
we have name of
2.
Then why,
shall
in the
and of the
Word
of
God?"^
that, if
must
taking any part in every other portion of these oi'dinations. The ground upon which they iict in the matter at all, under this Constitu-
they are declared to be a component part of the Presby(Form of Government, chap. x. sec. 2) that the Presbytery is declared to have power to ordain Ministers (Idem, sec. 8); and that
tion, is that
tery
'
'
is
declared to be a
;
formal
and
it is
gally
is
main jxirt of it, then the more clearly more important it is that Ruling Elders be not illeousted of their rights, and the more manifest it is that this light
office
;
inherent in their
very
commanded
if
the im-
position of hands is any part at all of ordination, then, manifestly, the body which has the entire i>ower of ordination has power to perform this part of ordination, and therefore Ruling Elders have it upon the same ground precisely that Preaching Elders have it namely, that they are members of the body to which the right appertains and to deny this involves either that imposition of hands is no part of ordination, or that ordination is not by the Presbytery, both of which are absurd
Presbyterian Ordination,
etc.,
86
and contrai7
to express
CHURCH-OFFICERS.
law
;
or, tluit
Ruling Elders
is
may be
denied any
long to the whole Presbytery and if this can be done, then they can, on the same grounds, be deprived of all participation in all parts of
ordination,
hierarchic, as to every part of
and becomes merely which is precisely the tendency of the greater part of the arguments I have heard and read on the other side. Furthermore, upon the same grounds precisely, the Ruling Elders ought to be deprived and if they tolerate the present encroachment, they icill he deprived at last of all right to take any part in installing,
and that
removing and judging Ministers, as well as in ordaining them for the whole four powers are of one and the same class, and are embraced and invested by a single clause (Form of Government, chap, x., sec. 8) There is full as much sense in the notion that an of the Constitution. Elder cannot take away the ministerial office because he cannot give it as in that so current amongst us that he cannot give it because he has and there is far more reason to say he shall in no case it not him.self
;
;
take part in installations than to prohibit the imposition of his hands, since the latter act is only and always presbyterial, while the former
one
sec. 6.)
xvi.,
when
by a Committee of Ministers, Ruling Elders can have no right removing them, seeing they had none in placing them, than it is that they cannot impose hands in ordination, even though ordination be an act of Presbytery only, and they members of the The truth is, sir, the whole matter resolves itself into one of body.
stalled
to take ])art in
these four propositions: either the imposition of hands is not a presbyterial act, which is exactly contrary to the words of the Constitution
or ])resbyterial acts authority, which
is
may
is
no presbyterial
when members of Presbytery, must unite in the act, which is true or you must show an explicit statement in the Constitution not only that a Presbytery is good without them which the Synod asserts and the Conbut that even when they are present they are denied stitution denies ^ this right, tliat is, that even when members they are not members."
absurd and revolutionary
or Ruling Elders,
;
The 3. "But, chiefly, the whole sophism rests on an eiror of fact. word mrnistn/ is, no dou.bt, in its popular use often, jierhaps generally, applied to the Ministers of the Word but our Standards and those of other Presbyterian Chuiches, and our Bible too, use it technically to
;
mean
says,
'
all
Our Confession
87
that Pastors, Ruling Elders and Deacons are the ordinary and perpetual officers of the Church, given to
proved
in
Word.
must contradict themselves, or else the word ininiMry does not mean simply The Second Book of Discipline of the
'According to the parts of this
Kirk of Scotland
officers in
is
equally explicit:
division (to wit, of the policy of the Kirk), ari.seth a sort of threefold
and Deacons, Distributors. And all these may be called by a general word ministers of the Kirk' (ch. ii., part 2). Yes, sir, and our brother Paul is more explicit even than our brother Andrew IMelville for knowing that the Master had laid down and enforced, in His own inexpressible humiliation, the great truth that minister of the Church and servant of the Church are the very same thing, he expressly declares that all the gifts of Him who ascended far above all heavens were for a work which he expresses by a word borrowed from the name of the humblest office in the Church a deaconry, a ministry; and seeing that he had called Christ Himself a minister, a servant for the truth of God, using the same word when he speaks of hnuself and even of his apostolic office, he goes out of the circle of ecclesiastical phraseology, and selects a word lower than the lowest he could find there, to say, So account of us as of the ministers of Christ. "
;
'
'
'
4.
"And
what
is it?
That
"Elders
shaU
Word?
1 deny
that any such practice ever did, or, fi'om the nature of the case, ever
it
manner here attempted. That Elders did not so impose hands might be a practice and might be proved but that they shonid not is a long step farther and the moment this principle has been attemi)ted
;
Church,
it
which
allay.
it will
'
to
That Elders did not impose their hands, acticaUy, is asserted with great confidence to have been the uniform practice. The very general practice it may have been the nnivcrsal practice, I have personal knowledge, it was not and that in portions of the Church the most thoroughly imbued with the principles of our system. That, potentially, whoever did impose hands did it as the act of the whole body, and therefore of the Elders in the body, is just as clear as that when the candidate is ordained by the Moderator presiding as by the words of our Book he is the ordination is potentially that, of the body,
;
and so
is
presbyterial
and
this is
ab^iiu-dity
''
Ibid., p. 17.
88
CHURCH-OFFICERS.
Having proved that, according to the plain and obvious meaning of the Constitution, ordination belongs to the Presbytery as a whole, and not to a single class of
its
which renders
unfit that
in the service.
As we
shall
have occasion
we
it
which the
is
clearly
and
fe-
"
Our Form
of Government, ch.
viii., sec.
and
2,
Church
on the title, it quotes the same passage to prove that,y?-e divino, Classical and Synodical assemblies are composed of Pastors and In ch. xv., sec. 14, 1 Tim. iv. 14 is quoted to prove Ruling Elders. that in ordination the hands of the Presbytery ought to be imposed, and in ch. x., sec. 1, the same passage is quoted to prove that many
and
ch. xi.
congregations are united in one Presbytery composed of Pastors and Ruling Elders. So that, holding Ruling Elders to he incompetent to
impose hands, we quote a passage vrhich proves that Presbytery ordains by imposition of hands, and quote it again to prove that Ruling Elders And holding as well as Preaching Elders were in that Presbytery that the power of regimen held by Ruling Elders does not quality them
!
to act in a
manner which falls immediately and absolutely under the power of an assembly having rule, we quote a pa.ssage to prove, in the hrst place, that this assembly has the power of rule, and, in the second, that Ruling Elders were in it! The passage in Timothy puts it out of dispute that the body which ordains is a Presbytery and that it ordains with imposition of
clusive that
it
its
is
equally con-
had jurisdiction, and that the Elders who sat in it were Here, sir, I may boldly all neither more nor less than Presbyters. take my stand. These marginal citations clearly prove by Scripture that the doctrine asserted in our Standards is that which I assert before you now, and that the men wlio put them there and have kept tliem
there understood these Standards to teach this doctrine.
Assemblies
which have rule in the Church, which are composed of Teaching and Ruling Elders, and are therefore called Presbyteries, ordain Ministers
89
members without
discrimination.
This
sir,
is
Word.
office
And,
The whole depends on his power to rule, and they stand or fall together. His po.sition under our Constitution and by the Word of Grod is determined by the same argument, and will be decided by the same vote. With him falls the grand peculiarity of Presbyterian, and, as I believe, of Christian,
of the Ruling Elder
is
His power
to ordain
church-order."^
The
last
is
of foreign Churches.
The
''
Dr. Breckinridge
ficiently
tells
do not pretend
to
have sufit
examined into
it
to
appear to
me
The
(/oc^ri'ne
and have carefully and formal Standards."^ Independently of the reasons which Dr. Breckinridge has specified for attaching more importance to (locfrine than to practice, it is wortiiy of remark that general principles are seldom apprehended on their first announcement in the full extent of their application.
examined
it,
especially as
it is .set
Though
possible,
it is
may
be
number of
contains.^
The
;
definitions
of mathematics
and yet
it is
the study of a
to
full
extent
of virtual
knowledge which
The Reformers
1
in
many
instances,
like
p. 18.
the Prophets of
Presbyterian Ordiiuition,
Ibid., p. 20.
iv.,
eh.
ii.
90
Israel,
CHURCH-OFFICERS.
were the heralds of doctrines
M'hicli
they
knew
to
in the
vigor-
ous assault
and existing institutions, but the whole work of the truth it was not for a single age or a single generation to achieve. It is the duty of
their settled prejudices
upon
when just,
to abuses
and
could be extended.
we
their testimony
we
are
It
may,
reduced to a
and yet
practice
this circumstance
is
Their
nor
may
They may
may have
really
existed.
They may not have apprehended all the details which were legitimately embraced under their general statement. Their doctrine, therefore, is a surer guide than their
have been cast
practice
mould into which their practice ought to and if they failed to do it, we are wanting in reverence for them and veneration for the truth when we prefer what they did not condemn to what they cor:
it is
the
;
dially approved.
So
of doctrine
is
inridge has
shown
that,
wherever
is
repugnant
in
to the
it is
consequence of
This
is
par-
Reformed Church of He alleges in his favour and we do not see how France.^ his arguments can be resisted the second or latter Hel-
Presbyterian Ordination,
etc., p.
21.
thp:
vetic Confession,
ruling eldee.
to
91
which he pronounces
be emphatically
"
the
He
dis-
arguments which have been published by the Westminster drawn from the formularies
Assembly.^
bility of
He
in
and
our system, the principles have been more and more clearly
his
to result as a
first
having
refer-
to
Our
limits
do not permit us
brevity consistent
conducted
us.
What,
then,
is
ordination ?
first place,
that the
very term
itself
obviously implies
what
The
every definition
Prelatic, Presbyterian or
Conthe
a conceded proposition
that
an ordo.
different gradations
Rome
have intro-
was employed
rank of a
Roman
senator.
it,
The
clergy, as
Knapp
suggests,^
seem
to correspond to
is
Presbyterian Ordination,
Ibid., p. 26.
*
pp. 22-24.
ii.,
92
CHURCH-OFFICERS.
Ordination has evidently some relation to this onJo, and
our views of
tiiis
relation
which constitutes the essence of the order. According to Rome,' three sacraments baptism, confirm-
ation
and
an absolute quality,
others.
fits
it
and is a badge of distinction from The character, whatever it is, which the sacrament
confers,
laity.
of orders
constitutes
the difference
a
between the
There
is
mark upon
one which
enrol a
is
Orders
man among
and substantive
In correspondence with
this
the order,
Rome
a sacrament,
and as a sacrament actually impresses the indelible characIt is that which ter which distinguishes the priesthood. makes a man a priest the only Divine calling which can His ordinajustify a creature in ministering at the altar. tion and his commission from above are one and the same
thing.
scruple
denominate " a kind of mark or character, acknowledged to be indelible," is that which entitles a
to
" Ministerial power," says to the rank of a Minister. the author of the Ecclesiastical Polity, " is a mark of separa-
man
it
and niaketh them a special order consecrated unto the service of the
Most High
in
may
not
meddle."
To
is
introduce a
to give
man
Church
of England
*
him authority
lib.
Bellunnin,
De
Eftectu Sacramentorum,
chap. 19.
Ecclesiastical Polity,
book
v.,
ch. Ixxvii., ?
2, cf. I 7.
Keble's edition.
93
which pertain to the ministry. Ordination confers the power which constitutes the badge of ministerial rank and as in the Church of Rome, so in this Protestant commu;
nion,
it
is
man
can
legitimately plead
Christ,
"Canonical ordination," says Hooker,^ "in the Church of is that which maketh a lawful Minister as touching
the validity of any act which appertaineth to that vocation."
it
creates a
power which
is
distinctive of the
rank
Rome
the
its
is
name of God
work.^
But according
great body of the
to the ministerial
to
our doctrine and the doctrine of the Reformed Churches of Europe, the right office depends upon the calling of God.
fitness for the
A
is
work,
of the
by
mark or
istry
^
of men.
Those
12.
gifts
chap. Ixxxi.,
Eev.
"
We extract the following passage from a Dictionary Wm. Staunton. Ordination is defined to be
The
act of conferring holy orders or the right
of the Churcii
and authority
is
to execute
Ordination
not to be confounded
with
tlie desir/nating
for in strictness
by
may be done for him and involves nothing but what any layman
may
perform whereas ordination is the actual communication of authority from a legitimate source to execute those functions which appertain to the several orders of the ministry. Neither is ordination to be viewed as the
tion
appointing of a person to the spiritual charge of a particular congregaon the contrary, every ordained clergyman is to be held as a Minis;
ter of the
Church
catholic,
and
his location in
labour
is
spiritual powers."
94
CHURCH-OFFICERS.
Holy Ghost, that heavenly and powerful unction by which God qualifies His agents for the positions to which He has
assigned them, are the only badges of the order which the
Hence, upon our princimust sustain a very different relation to the ordo from tiiat which is ascribed to it in the Churches of England and Rome. As, with us, it is God through the Spirit who imparts tlie ministerial commission and conveys the right to discharge the duties of the office, as God, and
Scriptures lead us to recognize.
ples, ordination
God
alone, can
communicate the
is
acknowledgment of
entitled to rule
to
man
a Minister of
God and
and
to teach in
His Church.
We
do not undertake
put
work we only receive and set our seal to the credentials which God has given. In our use of the term ordination and that of the Prelatists there is a difference of meaning
;
Romanists
justification.
To justify,
is
as to ordain
is
to create a Minister
to
to
pronounce righteous, as
ordain
to declare a
man
whether character, power, grace or privilege. It is neither it is a simple acknowledgment a charm nor a commission
;
of what
less
God
has done.
As
a right
is
comparatively -worth-
whose existence is not recognized by othei^s the logical maxim de non apparentihus et non existentibus eadem est ratio
being universally applicable
to the success
it is
and
Divine
authority be admitted.
Hence,
God
He
the established
mode
which
it
is
He
for the
work
of the ministry.
As
it is
95
to
be
in-
ranked
it
the
and the formal rendering of the judgment. The decision must be made in conformity with He has prescribed the principles on the laws of Christ. which it must depend. He has defined the qualities which characterize the ordo and settled the mode in which the knowledge of their existence can be acquired. The whole
vestigation of the evidence,
and
is
a judicial decision,
is
to a court.
Imit
position of hands
must be rendered
is
though a
particular individual
may
fitly
is
There
and consistently
participate.
The
Minis,
by the laws which Christ has preThe judgment of the court is reached
by calling on each member to express his opinion by a vote and when the result is known, the judgment is formally declared by the imposition of the hands of the Presbytery. If a Ruling Elder, therefore, has a right to vote in the case, he has also a right to impose hands. They are both expressions of the same judgment, the one })eing the opinion of the individual as a member of the court, and the other the judicial decision into which that opinion has entered as a component element. Such we apprehend to be the nature of Presbyterian ordination and every other hypothesis, as it seems to us, must proceed ujx^n the assumption of Prelatists and Papists that it is in the power of man to communi;
96
CHURCH-OFFICERS.
order.
make
The
essentially Prelatic;
Elder
tend.
to partake in
it,
which does not assume that its relation which Prelatists and Romanists con-
The
we mentioned has
It
is
reference to the
nature of the
becoming com-
mon
to represent
it,
powers but those which they have chosen to entrust to it. The Elder is an organ through which the people exercise the
jurisdiction
to them.
He
sup-
and
their
his office
is
God
is
power
it
in their
own
collective capacitv.
According
The
Ses-
sion might be composed, not of the Pastor and Elders, but The Presbytery might of the Pastor and the brothcrliood.
jNIinisters
and the entire congregations of professed believers Our government, upon this committed to their charge. scheme, as it was originally instituted by Christ, and as it might now be jwre divino practically administered, is an odd
mixture of an elective aristocracy
the
clergy,
and a pure
democracy
that this
office
is
have no hesitation in affirming M'hole theory of the origin and nature of the Elder's absolutely false, unsupported by a single text of
Presbyter-
the people.
We
97
the
is
jjorcer,
of the people.
Christ
The language of our law is as clear and explicit as language can be made " The Lord Jesus, as King and Head of the Church, hath therein appointed a government in the HANDS OF CHURCH-OFFICERS, distinct from the civil magistrate." Not a word is said about the right of tlie people to co-operate in all acts of discipline and government. The " To these potestas jurisdictionis pertains to church-officers.
:
officers
"
it
is
the
kingdom of heaven
added, and not to the people, " the keys of " It belongeth to are committed." ^
them for edification and not for destruction, to appoint" Synods and Councils, '' and to convene together in them as
often as they shall judge
it
Church."
visible
''
Our
Church, Avhich
officers,
in
1 1.
^
*
*
Form of Government, book i., chap, i., 3. Owen on the Nature of a Gospel Church, chap,
Ibid., p. 386.
iii.,
| 2.
Works,
vol.
XX., p. 378.
6
Vol.
IV.
98
CHURCH-OFFICERS.
officers.
It
is
not in
tlie
power
of any or of
fice,
all
And where
and
is
Himself.
And
hence, in the
first
officers in the
in
Church proceeds from the authority of Christ the institution of the office itself; for that which gives
being unto anything gives it also its essential pro^jerties." " It is hence evident," he insists in another place,^ " that in
the communication of church-power in office unto any per-
son called thereunto, the work and duty of the Church consist
commands of
doth not give unto such officers a power was formally and actually in the body of the community, by virtue of any grant or law of Christ, so as that they should receive and act the power of the Church by virtue of a delegation from them but only they design,
Christ.
Hence,
it
or authority that
who
thereon are
power, which
commands of
it
is
yet
has
evidently
duties
That the people, and not Christ, are the direct and immepower and authority committed to the office of Ruling Elder, is an error which, though it evidently
from a
total
misapprehension of the
title
repre-
essentially distinct
they differ
Owen on
99
not merely, as Lord Brougham^ seems to suppose, in the extent of the subjects on M'hich they are authorized to act, but
in the relation
is
not a
little
which they bear to those who elect them. It remarkable that Brougham should treat " the
modern
it,
embody what
of a delegate or deputy.
us,'^
" in
whom
aifairs
shall be entrusted,
The prob-
government is the accommodation of the ])rincijiles of pure democracy to extended territory or abundant population it is an artificial arrangement by which the regiment of masses is approximated when it cannot be attained and
: ;
which
The
representative of
Lord
Brougham and
scribed,
the deputy
whom
and from
whom
and not
in the
nature of
their commission.
is
who
appoint them
But we contend
radically
and
essentially distinct.^
deputy
simply the
a substitute,
is
and
A representative, on
a con-
own understandliis
ing,
and bound
ovvn private
-
iii.,
vi., p. 31.
Ibid.
'
The
is
ablest
and
seen
vi.,
We refer
concluding chapter.
100
CHURCH-OFFICERS.
convictions of right.
A
;
deputy
is
is
declared
the
herald
that
must endeavour to promote the true interests of the ])cople, whatever may be their temporary whims or caprices. Burke
was a noble representative, but not a deputy, when he declared to the electors of Bristol, " I did not obey your instructions
;
and maintained your interest, against your opinions, w^ith a constancy that became me ;" and Chatham understood the true nature of his office, though he may have erred on a
nature,
point of etiquette,
when he
government
they choose
It
essentially a limitation
it is
representatives because
should discharge the functions of legislators or rulers. In human governments the power of representatives may, for
the most part, be nltimately traced to the people, as this
is
government, the people create the office of representative, define its powers, specify its duties and settle its rights. They
is
to prevent
own hands,
to
and to check the tyranny. This and abuse authority to tendencies of absolute source of all power immediate Constitution, once fixed, is the it, and to it to to all the representatives chosen under it
:
alone,
must they appeal for a knowledge of their rights, It, and not the will of those who privileges and duties. Their relations to the Conelect them, becomes their law. stitution, which equally binds them and their constituents, render it absurd that they should be treated as mere organs,
machines or automatons through which others act. It deserves further to be remarked that, in all organized States in
101
which the representative principle is a part of the Constitupowers and discharge functions to which their constituents as a mass can lay no claim;
tion, the representatives possess
putting
it
in this
way beyond
is
all
distinct.
it is
ment of
Christ,
and the powers and duties of ecclesiastical and defined in the A^ord of
Church.
;
God, the
They
are rep-
administer the laws of the Saviour, and not bend to the caprices of the people
;
to listen to
no authori-
throne of God.
any right
in Session or Presbytery.
It
is
not only
have no right
to be there.
The
privilege
would be destructive of
designed to secure
:
it
all the ends which representation is would subvert the whole system of
is
government.
The
to elect the
men
the
who
to
fitted
by the Spirit
" This
is
fill
essentially considered
call,
respect unto
their
officers,
namely, to design,
appointment unto
tliose
offices
He
These men
equivalent to
office is
represent the people because they are the choice of the people.
The term
:
representative,
therefore,
is
chosen ruler
it
designates the
manner
its
in
which the
powers.
When
Works,
Elders,
Owen on
tlie
iii.
vol. xx.,
p. 389.
102
CHURCH-OFFICERS.
of the people, it is a total misappi'ehension to suppose that the meaning intended to be conveyed is that they are the
deputies or delegates of the people, occupying a position and
exercising powers which the people themselves might occupy
and
exercise.
The
title
the people have selected, as duly God, to perform the functions which The Christ has enjoined upon the rulers of His house.
whom
and
called of
which pertains
to the Elders
the Church.
It
is
They have,
in this respect, a
common
ministry
Ruling Eland
;
the reason
the Elders
why
is
them
as well as to
and
than
more pointed
tlie
Word
But
is
in relation
is
to
the Ruling
a complete de-
He
more.
in so far as
he
is
a ruler,
is
as
much
he com-
would render
this
all
Church of God. His right to rule depends precisely upon the same grounds with the right of the Ruling Elder. Hence, the argument is nothing worth M'hich
in the ordination of
might
exercise,
among which
He
office
an
THE RULING
j!.i.DER.
103
of which were never the property of the people, and cannot be claimed by them without gross usurpation.
He
can do
many things which his constituents are not authorized to do; among which, for aught that appears, the imposition of hands may be properly reckoned. We might pause here, and the argument would be complete against those who
maintain the doctrine of the Assembly on the preposterous
ground that a representative and deputy are essentially the same. But the Scriptures and our Standards go much
farther,
strictly
and both expressly teach that the Ruling Elder and properly a Presbyter, and therefore entitled
which any Presbyter, as
is
is
to
such, can
bear a part.
act,
a Presbyterial
and the Scriptures and our Standards both style it the imposition of the hands of the Preshytery, Ruling Elders may join in it as lawfully as any other members of the court. The only way of evading the force of this argument is either to deny that the imposition of hands is a Presbyterial act, or that the Ruling Elder is properly a Presbyter. What we have said before on the general subject of ordination, coupled with the express words of Paul and our Form of Government, may be sufficient to show that there is no foundation for the hypothesis that ordination pertains to several
and not to joint power, and belongs to the ministry of the Word and not to a court. The stress of the argument has turned chiefly on the other horn of the dilemma, and elaborate effi)rts have been made to prove, what seems at first to
be
little
less
is
not
and
to Preachers exclusively.
to invalidate the
office
arguments
for the
Divine
appointment of the
drawn from the natural meaning of the title, the acknowledged constitution of the Jewish Synagogue, and the plurality of Elders confessedly ordained
in the apostolic churches.
When
104
doned, we
left
CHUIiCH-OFFICERS.
know To
deduced.
human
con-
Preachers are
The
term, in itself considered, does not necesclass of men whose sole business government of the Church. Paul
is
may
cers
whom
Christ.
Occasional
to "
like
in
him that ruletli," can be interpreted apart Romans, from the supposition that there were those whose whole office in the Church was conversant with jurisdiction and
discipline.
These passages, independently and alone, canoffice of Ruling Elder as it exists among us.
fall
They
office,
naturally
in
and become cumulative proofs of it when there is positive evidence apart from them to establish its existence. But it must be ascertained to us upon other grounds that there were such rulers in the Primitive Church before we
can confidently interpret such passages as allusions to them.
It seems to us, therefore, that to
a Presbyter
eldership.
T\\Q,t
is
virtually to
presbyter as a
title
of
office
means
a ruler,
to
we
shall
endeavour
and nothshow is at
of God.
Word
fills
Form
why
he
is
Book
i.,
chap.
iv.
105
The
reason, of course,
must
as all the names by which include a definition of the the Pastor is distinguished, whether Bishop, Minister, Angel
title,
Now,
on what ground
is
he styled a Presbyter f
it
would evidently be " because he is sent to declare the will of God to sinners, and to beseech them to be reconciled to God through Christ, or because he dispenses the manifold grace of God and the Yet our Constitution ordinances instituted by Christ." expressly declares that upon these grounds he is termed an
ambassador and a steward of the mysteries of God. Why, then, is he denominated a Presbyter, and what is included
name ? " As it is his duty," the Constitution answers, "to be grave and prudent, AND AN example OF THE FLOCK, AND TO GOVERN WELL IN THE HOUSE AND KINGDOM OF CHRIST, HE IS TERMED Presbyter or Elder." Preachers, accordingly, are Elders,
in the application of this
He
whose duty
it
is
to be a
is
God
;
This
is it
every element of
Elder, the
unquestionably found in
name
him.
title
The Preacher
in
shares in
common
and he shares
common
title
That our Standards regard the term as equally applicable to both is manifest from the fact that they quote the same passage of ScripPresbyter, since both are appointed to rule.
They
byter,
tell
tell
and
among
other texts to
Tim.
v. 17.
They
Book
i.,
chap.
v.
106
title
CHURCH-OFFICERS.
of governments, and of those
ivlio
rule
well,
but do
Word and
doctrine,"
and
refer to this
Word and
The
doctrine are
is
inference
unavoid-
all
who
That the
with the
is
in full accordance
Word
of
God we
shall,
we
show from such general considerations as are obviously suggested by the current j^hraseology of the sacred writers. In the first place, we would call attention to the maxim of the great father of modern philosophy, the neglect of which has been the fruitful parent of most of the misapprehensions and mistakes M'hich have perplexed and confused the minds of those Avho have defended the doctrine " It is the peculiar and perpetual error of of the Assembly. the human understanding," says Lord Bacon, " to be more
moved and
it
excited
ought duly and regularly to be impartial nay, in establishing any true axiom, the negative instance is the
It
is
MOST pow^ERFUL."
collect together a
bundle of passages
which Presbyters
are mentioned
may
it
not be nega-
down
is
as
an
a Minis-
Word.
As
is
most powerconclusion
sufficient to
overthrow, to estab-
lish
deduced
from
host
of
affirmatives.
To produce
if
107
In such a contingency the dictate of sound philosophy and of sober criticism would be to inquire, whether there were not some property common to both terms, in consequence of which the affirmative and negative
of different import.
instances
might be
fairly
harmonized.
is
in a multitude of Scriptures
who
who
were and those who were not Preachers agreed. This definition would include all that is essential to the meaning of the title, and should set forth the precise ground on which If any other persons besides it is attributed to either class. Preacliers are denominated Presbyters in the Scriptures, it
follows irresistibly that Preachers are not so called because
they are Preachers, but in consequence of some other property of their office
common
it
to
them and
to others
no
riglit to
This
property-,
whatever
that
it
may
terate;
and
clear
from
ymous
Tim. v. 17 "Let the elders that rule well be counted worthy of double honour especially they Avho labour in the Word and doctrine."
terms.
1
:
the
Word
To
no
less
preposterous than to
fact,
mor-
that
Reference
is
article, to
See
p. 9.
108
specific title
CHURCH-OFFICERS.
of one particular class of
officers, so
the
word
Presbi/ter
may
the definite
title
of ordinary Ministers
its specific
never applied in
sense and
Avithout qualification to
if
INIinisters."
That
we understand
became eventually the definite title of a particular class. It is an universal law of classification that what logicians call the whole comprehension of the genus, or every idea which enters into a just definition of the name of a class, must be found in all the species which are included under
it.
This
is
Hence,
if
the
word
generic,
and in
its
full
comprehension capable
men
besides Ministers
ment
a
The
specific differ-
common name
name.
who
compre-
The
specific difference
possessioii in the
one
lawful authority to
and the absence in the other, of preach. Hence, the original ground of
case,
classification,
which
dispense the
who were not called Word and sacraments. To say that the
otliers
common with
term Presbyter became eventually restricted to a single class, though in its general sense capable of a larger application,
It could only become by being limited in common usage to a species which at first was included under it, not in consequence of
is
definite
its
specific diffin'ence,
109
it
whatever
might
its
be.
first
be a^jplied only in
the definite
title
generic
its
sense before
species.
can be
made
to the
of any of
The
word
pre-
Deacon, though
is
The
In
word
is
that of servant.
wide sense
it
embraces a
in the
is
but agreeing
comfound
mon
property of service.
The whole
generic idea
in each species,
inspired
Word,
dispensers oi
all,
This
of
word, however,
office
is
most part as a
title
whole
generic idea
The
title
simply applies
it
kind of
service.
If,
now,
by the word can have no reference to preaching. This can be no part of the wide sense in which it is predicated of other men as well as ordinary Ministers of the Word and if a general term by becoming specific only limits the a])pli;
cation of
its
simply as such.
is
of the genus
cies,
spe-
Upon
this principle
it
is
more probable
those
who
110
CHURCH-OFFICERS.
title
of
office,
name Deacon not excepted, had become The few scattered remnants of the primitive rulers who lingered as monuments of bygone days were distinconiined to the
clergy.
tures in
and borrowed from the Latin translation of the Scripcommon use. It is true that the accommodated
itself
word
correspond to
office
has existed, or
it
uni-
formly receives a
in the Greek.
which answers
to the original
term
Another general
scriptural Presbyter
consideration
is
are ex-
There can
be no doubt that Pastor, Bishop and Presbyter are different names of precisely the same office. To fix the meaning,
therefore, of the
is
to settle the
and government of a Ruler. Perhajis, in the Old Testament, it is more commonly descriptive of government than of the office of teaching; and we are inclined to think that the true ground of its application to a Teacher is the tendency of his
instructions to regulate the conduct of
life.
Be
this as it
may, a Pastor
will call to
is
unquestionably a Ruler.
Tiocfiha
mind the
hmv
abound
the Septuagint
is
In Ezekiel xxxvii.
as synon-
24, Shepherd and Kinr/ are evidently vmous " And David my servant shall
:
employed
be
Ill
shall
His people, in Ezekiel xxxiv. 23, 24, that He " will set up one shepherd over them," even His servant David, who
is
To
xi. 2,
explained, in 1 Chronicles
my
people Israel,
my
people Israel."
When we
and
come
its
to the
New
word Shepherd
or Pastor
The
tion
ii.
the original,
them with a rod of iron," is, in them with a rod of iron. In ]\[atthew ii. 6 "Out of thee shall come a governor that shall rule my people Israel " the Greek is. That shall feed, or be the Shepherd of, my people Israel and in Paul's enumerarule
He shall He shall
feed
whom
Church,
if
no mention
sufficient to prove that Pastors are not and that Elders may be Pastors in both
Ministers of the
or direction
;
Word.
The
generic idea
is
that of guidance
may
be in-
struction or government.
the
case
is still
clearer.
classical
to
convey
As
title
of
office it is
class of rulers,
who, possessing no independent powers of their own, are appointed to see that duties enjoined upon
^
Comment, on Ephes.
iv.
112
otlicrs
CliUUCH-OFFICERS.
are
faithfully
discharged.
in
They
differ
from the
in the de-
and
in
partment conmiitted
prescribe the law
served.
;
to
precept
is
ob-
the English
word
Overneer.
The subordinate
Homer,
magistrates
trine that the gods will protect the sanctity of treaties, does
Hector,
and defender of Troy, is lamented by Andromache under the same title.^ According to the usage of the Septuagint, the word is much more intimately associated with ideas of rule than those of instruction. In Numbers xxxi. 14, where our English version has Officers of the host, the Greek translation is
Bishops or Overseers of the host i-caxonoc/; t7j:; dovdnzMz. An officer in an army certainly occupies a position of authority
;
In
Judges
ix.
Greek version,
is
expressly
styled a Bishop
and
same
chapter he
is
the terms
would seem
to be
and
synonymous. The word occurs in Nehemiah in each text evidently means a ruler of the
specified division
not a
teacher.
The English
it
M'ord as
The
i,
overseers appointed
57, were evidently
over
^
all
Boeekli's Pnblic
Economy
of Athens,
vol.
*
225 729
Mnprvpoi saanvrac
?}
yap
o/m'/uc: i-iaKOKo^.
113
meaning which
of
office
Plesychius assigns to
that of king.
title
The
in the
Christian Church
From
of
this term,
it
is
Word;
is
and, in the
is
great beauty in
its
application to the
Preacher, as such,
charged with
in relation to
God
and
if,
himself.
The
rulers of the
any one,
To
of-
peculiarly appropriate.
The
kingdom
whose whole business it is to see that the laws of Christ are duly administered and observed. They have no power to legislate themselves, nor to invent new and additional sane^
2
Ant., b.
"
X.,
chap,
iv., ? 1.
The name of Presbyters, by which this office was at first designated, was, as we have before remarked, transferred to the Christian Church from the Jewish Synagogue. But now, when the churches had spread tliemselves more among the heathen of Grecian origin, there was associated
tion of the Jews, another name,
with this appellation, thus borrowed from the civil and religious constitumore connected with the mode of designating social relations among the Greeks, and better adapted to denote the
official duties
pellation
ETiiaKOTToi, overseers
eTricrKoiroi and just as this have become generally current in the language of civil life to denote any kind of governing superintendence in the public administration. Since, now, the name iTriaKonoQ was nothing more than an accommodation of the original Jewish and Hellenistic name of office to the social relations existing among the hfeathen, it follows, even from this, that originally both names referred to one and the same office, just as also Ixjth appellations are often used interchangeably as being entirely synonymous."
name seems
to
Biblical RepoMtory,
Vol.
i.,
p. 184.
IV.
14
:
CHURCH-OFFICERS.
they are nothing but ministerial agents to
tions
cany out
The
we deem
sufficient to
acts in
is truly and propand therefore has a right to participate in which any other Presbyter can bear a part. It is
a scriptural
is
Word
and a steward of the mysteries of God. Preaching is a very different department of labour from ruling and though all
;
is
by
no means true
alio
that
all rulers,
We
affirm,
Ministers of the
from affirming
Presbyters,
Word.
We
and
maintain that
Christ has appointed two classes of rulers or chosen representatives of the people
one
to preach
only to rule
Elder
act,
is
a Presbyter,
we can deduce no
when members of
In
we can
Independency
seems
to us to be
less
And
who
here
we
shall
make
government and
discipline.
rpHERE
J^
is
with the
is
RuHng
[Subjoined
Thoknwell
to
the Editor of the Spirit of the Nineteenth Century, which appears there in the form of a note to the article, and which, as the Editor well says, " contains matter worthy of itself to be seriously pondered, and which
cannot
itself
fail
to
to the article
and
to the subjects
which
it
treats."
Eds.]
In conformity with
confined
my
I have and usage of the It was my intention, at first, to have apostolic and primitive Church. noticed some of the general principles upon which the right has been denied, but I soon found that the limits of a single article were too narrow toallowsoextensiveadiscussion and, upon the whole, I thought more good would be done by drawing attention to that branch of the subject dis-
my
argument exclusively
to the constitution
cussed in
my
piece.
much
ignorance
tinctive features
I know not how to account for it that there is so among our Ministers and Churches in regard to the disof our system. Our name is derived from our Form of
Government, and the characteristic element of that form is the importance which we attach to Ruling Elders in contradistinction from Preachers. To say, therefore, that a Ruling Elder is not entitled to the appellation of
Presbyter, either in conformity with Scripture usage or primitive antiquity,
is
is
human
institution.
The
much
what
and
formed
my own
opinions without
looking into the books which profess to collect their testimony. I afterward compared the results at which I had arrived with the labours of
am
still
saw nothing in them which induced me to persuaded that Presbyter means simply a
is
office
of Preacher
Church was
116
selected
wa.s distinguished
from
116
CHUKCH-OFFR'KRS.
in
the ordination
of
and that
is
that
14),
when assemi\'.
in the
of
God
Word memall
endowed with
The whole
is
upon
What,
then,
a Presbyter?
by the term
as a title of office
is
that of legit-
The
princes of tribes
and
Commonwealth.
it is
How
sucli
an
we may
choose to assign,
whether
it
pre-
whether
it
of Bishop;
and that
it
was owing
to accidental
I can trace in
own Church.
am
inclined to think
we
err on the
little
method of conduct-
ing the affairs of the Church through institutions which can hardly be
regarded as anything more than secular corporations is absolutely fatal to our beautiful system. Boards have usurped the place of Presbyteries, and the strength of the Church is sought in them rather than in the
healthful action of the organization which
in fact, two systems of polity
letter,'
God
has appointed.
We have,
is
one
in our Constitution
which
a dead
eats
and another in vigorous operation which, like Pharaoh's lean kine, up its rival. I was delighted to find that you were not ashamed to
right of Frcsbyterianiain.
Our
feel
must be brought
ing their
they will
own
system.
117
always be accorded to the hoary head, were intended by a delicate allusion to be transferred to rulers, certain it is that
among
all
known
to us, terras
and
place.
and personal In their public applications they cease to designate a man, and are used exclusively to designate an
characteristics.
office.
the
Roman
Senator retained
and authority, however few their years or limited their wisdom. In the Jewish Synagogue, from which the word was confessedly introduced into the Christian Church, Presbyter and Ruler were synonymous terms. It would seem, indeed, that, as these assemblies of the peothese titles of rank
to
was no necessary
j)art
of the service.
Any
one
who
an
admitted
if there
arrangement which could not have been had been any public functionary whose
to teach the congregation.
offices
To
the Zak-
loose
and preside
in the
assem-
oral instruction as
any part of
The Angel of
God
in
in
its
word
to the Christian
common and
118
CHURCH-OFFICERS.
making a
Christian Pres-
and Christian Preacher equivalent expressions, is a proposition equally unsustained by scriptural usage or eccleThat Presbyters, as such, were not ensiastical antiquity. Preachers, as such, entitled to rule, would nor titled to preach,
an obvious conclusion from the marked difference which the Apostle repeatedly makes between the gift of Rulers and Teachers teaching and the gift of government.
seem
to be
are different
same
as doctrine
and
of
government.
Paul,
1
The miraculous
xiii.
which, according to
Cor.
8,
were speedily
to cease
the
gifts
all
The extraordinary
possessed these
endowments were
certainly Teachers;
and
yet, from the fact that they did not continue to adorn the
it
may
be safely inthe
first
''
Among
it
perrec-
manent
officers
While, however,
was the
specific
duty
of a Presbyter to rule, he
be a Teacher.
who was a Presbyter might also There was nothing in the nature of the
who
filled
it
from adding to its duties the function of public instruction ; and we have the testimony of Paul himself that, in the constitution of the Primitive Church, some of the Elders did
in fact preach,
that is, to government propriate duties of the eldership " Elders," says the Apostle, " that Let the and discipline.
rule well be counted worthy of double honour, especially
they
*
who
labour in the
iv.
Word and
tlie
doctrine."
Tim.
v. 17.^
Comra. on Ephes.
'^
text
is
For a
the arguments
Hammond
and Mosvii.
Owen on
a Gospel
Clmrcli, chap.
119
rule well
;
Elders
to labour in -word
was the duty of all Elders, regarded simply as and doctrine was to do something
more than the Presbyterate required, and therefore such persons were entitled not only to the respect which was due to
Elders, but also to that which was due to Preachers.
this passage, it
From
would also appear to have been the custom in the apostolic Church to select the Preachers from the class of Elders. Instead of making an additional order in the Church, the Apostles, it would seem, in the permanent arrangement of its constitution, required those who were to labour in word and in doctrine to be also strictly and properly Presbyters.^ Hence the common distinction between Teaching and Puling Elders. The distinction, however, is
not strictly accurate.
teaching: this
is
The
not
Elder
preaches.
For obvious reasons, the Elder who preached would ahvays be the Moderator or president of the council
all
equal in
office
and equal
in jurisdiction,
Presbyter
who
preached.
An
as
tion of a generic
us.
term
much
to
Elders as Preachers,
and yet
ish us.
The
is
to be
sought
fact that
He
Works,
miiller
vol. XX.
and the vast majority of Protestant writers. ^ The following passage from Jerome may be regarded as proof of some such permanent arrangement "Alexandria? a Marco Evangelista ns(]ue ad Heraclam et Dionysinm Episcopos, Presbyteri semper ununi ex se elerhnn, in excelsiori gradu collocatum, episcopum nominahant; quomodo si ex:
ercitus
imperatorem
facial."
Ep. So ad Evang.
120
fered from
CHUECH-OFnCERS.
his brethren
in
the dispensation of
and,
office.
therefore,
an
of
the
Preacher's
It
was
He
permanent presidency. It is clear, from all the documents of early antiquity, that preaching was the leading and characteristic distinction of
in office the high distinction of a
him who
He
office,
it
pertained to his
and he was bound under solemn sanctions to dispense the Word and sacraments.^ Those, on the other hand, who re^
pos tractantes," are continually recurring, showing that the ideas of a Bishop and preaching were continually associated in this Father's mind. There is
just as conclusive testimony to this point in the Epistle of Ignatius to
Polycarp.
are called
In chap.
vi.
ii.,
p. 75),
iv. 5, "
Bishops
stewards
oIkovo/ioi, stewards,
Cor.
that
is,
assistants
of the Church.
speak to
every one as
ciples,"
God
vol.
ii.,
In his Epistle
to the Trallians,
chap.
iii.
(Russell, vol.
he directs them to " reverence the Deacons as an institution of Christ, to reverence the Bishop as the son of the Father, and the Elders Here is still the same distinction the Son reas the council of God."
p. 172),
veals the
that
is,
teaches
the
truth,
while
and
to
be yet more fully satisfied that the one had primary reference to
rxdiiig, let
him compare
ii.,
vi.
p. 240.)
It
plain also from the Apostolical Constitutions that the peculiar duties
in the
c.
now denominated
27,
121
" It
is
name of Elders had no such inherent not lawful/' says Ignatius, " either to bapwithout the Bishop."
ecclesiastical
office
Again
" Let
without
such
as
the Bishop."
The
same was determined in the councils of Laodicea, Aries and Toledo, and such also was the testimony of Tertullian, Jerome and Ambrose.^
We
to preach
in the presence of
as his substitute
tiie
when
They did
not
officiate
by
virtue of
in their order.^
These testimonies might be indef4, 30, 3L) enough has been said to show the real distinction between a Bishop and an Elder. It was not a distinction of order or ecclesiastical jurisdiction. In all acts of government and discipline they were united, but one was a steivard of the mysteries of God, a dispenser of the Word and sacraments, and the other was not. The Bishop and Elders of Ignatius are precisely the Pastor and Session of a Presbyterian congregation. So it was in the days of Cyprian, as might be shown at large. ^ Ignat. Epist. ad Smyr. c. viii. (Eussell, vol. ii., "Mt/delc x^pk p. 50)
28, etc.,
and Lib.
viii., c.
r8
eTTtaKorrov ti Trpaaatru
tuv avijKovruv
There is proof in this context, it may be observed by the way, that the Bishop was simply " Wherever the Bishop appears, there let the tlie Pastor of the church.
Xui>''(^ T**"
(pari] 6
i-lciM-noc,
ii^sl
to
77/J/f^n^
The Council
(Can. 19.)
57,
Labb.
i.,
p.
1505)
Toi.'f
T8 tmaKQ-ov.
The Council
autem episcopi
nihil
or as
To
these
may
be
added xxxviii. Can. Apost. Labb. i., p. 33. Dandi jus quidem, says Tertullian (De Baptismo, C. xvii.), summus sanon tamen sine cerdos, qui est episcopus: dehinc Presbyteri et diaconi auctoritate episcopi, propter ecclesiae houorem. Jerome (Dial. cont. Lucif.) testifies: Inde vonit ut, sine jussione episco:
pi,
liabet baptizandi.
See also
Am-
brose,
^
contra
usum quidem
ac consue-
122
CHURCH-OFFICERS.
the
From
permitting them at
churches,^
same authority we gather that the custom of all was introduced from the Eastern
How
is
Ministers of the
Word ?
the
Presbyters
of
Now,
if
they
same Divine right with himself to dispense the Word, if they had regarded themselves in any other light than as exercising a delegated trust, and acting under the responsibility of the Bishop whose proper place it was to
preach,
how
have submitted
terous to
who was
not
offi-
The
truth
is, it
is
perfectly prepos-
make
synonymous terms.
the
To
effect
instance, from a
What
at
first,
demanded
Elders.
as a right,
Even
the
Word and
God.
Here an
office,
affairs,
undergoes a transformation
which
and wonderful as to assume the very duties was intended to relieve. The same ambition which would prompt the Elders to aspire to the double
it
;
hebant.
tudinem Africanarum ecclesianun vinde etiaiii ci noiinnlli episcopi detraPostea bono precedente exemplo, accepta ab episcopis potestate, presbyteri nonnuUi coram episcopis tractare ccepenint Verbura Dei. Vit.
Aug.
^
c. V.
Ibid.
Socrates, Lib. 5.
Snz. Lib. 7.
123
would prompt
expanded into Preachers they themselves would expand into Hence, from the common j^ride and vanity of Prelates.
both Bishops and Elders, preaching came eventually to be
regarded as a necessary element of Presbyterial authority,
it
however, as
when Prelacy
we
find
some
the
churches of
Northern Africa.
The
seniores plebis,
officers,
who
Some
learned
inclined to
deny
from Presbyters.
ally
But about
this
become a
title
that they were not Preachers, they were not the Pi-esby-
This, however,
is
no
times of
distinction
of
officers so
repugnant
and
archy as these seniors of the people at any period subsecpient to that of the Apostles
;
and hence
am
compelled to
discarded the
Prelacy, and as Presbyters had aspired to the more honourable functions of labouring in
word and
doctrine,
these
humble
modesty and
124
CHURCH-OFFICERS.
scriptural
name
of Elders
From
it
rulers.
One
This preach-
Presbyter's or
Elders.
The
between
the Bishop
preaching.
office,
and the Elders lay simply in the power of It was his privilege and duty by virtue of his
did not pertain to the essential nature of the
Gradually, however, from indulgence on the
but
it
Presbyterate.
original
meaning of
ruler,
Bishop
lost its
who ought to have been rulers became Ministers, and who ought to have been Ministers became Prelates
Diocesan Episcopacy, with
lished
all
its
and
This view
tiie
full
which are furnished in the Acts and Epistles touching the org:anization and arrano-ement of the churches founded by the Apostles. As, then. Ruling Elders are strictly and
properly the Presbyters of Scripture, they are, according to
the Apostle, entitled to lay on hands in the ordination of
Ministers.
The argument
is
is
is
as simple as
it is
irresistible.
;
The
ters
imposition of hands
Presbytery
composed exclusively of Presbyters Presbytherefore, Presare strictly the rulers of the Church
;
125
Every proposition
in this
chain
is
is
sustained
by
There
first
no possibility of
what
is
must
is
necessarily be a Preacher.
established,
to
AVhen
which pertains
to
their
office.
They become a
officers
to
the
Church,
tion to
of man's institution,
ecclesiastical
whom
it is
presump-
admit into
or
falls
courts.
Presbvterianism
stands
with
and
Teaching Elders.
There
The
him in imposing hands upon the head of the candidate.^ The Council of Ancyra, which was still earlier, recognizes the rights of city Presbytory or Presbytery should join with
ters to administer ordination
their
own with
the consent
That they
of
is decisively proved by the fact that Pelagius, Bishop Rome, was ordained by one Presbyter in conjunction
;
Presbyter
cum
ordiiKitnr, episc^po
eum
bonedicente, et
qvii
mannm
siij)er
mannm
Labb.
ii.,
p. 1199.
a.?J.h fir/de
XupEntanoTTovg
e^elvai.
wpeapvrepov^
?J
ihaKOvovg ;:(EipnToveiv^
"a" iTriaKOirnv fie-a
Vao
Xpafiunrwv^
iv irtpa irapoiKia.
Labb.
i.,
p,
14G1.
126
CFTUnCII OP^FICERS.
To
these cases
may be added
That
testi-
is
clear
mony
of Paul, which vests an absolute right of ordination in " All power and grace," says Firmilian,^ the Presbytery. " is constituted in the church where Elders preside and have
the power of baptizing, confirming and ordaining."
distinctly asserts that,
Jerome from the days of Mark the Evangelist until the time of Heraclas and Dionysius, the Presbyters He was elected, in at Alexandria made their own Bishop. the first place, from among themselves, and then ordained
by the parochial Presbytery, as Timothy was ordained by the Presbytery of Derbe or Lystra. This seems to be the
obvious meaning of the words, and
is
we have
church
he who was
was
required to be a Presbyter.
unanswerably established,
exists,
if it
apparently incon-
must be confessed,
According: to the
first
was necessary
1
Dum
et
ordinaverunt eum.
et gratia in ecclesia constituta
Apud
Cypr. Epist. 75
Omnis potestas
sit
manum
imponendi
et
THE
RUTTING
ELDER A PRESBYTER.
127
name
These
tion
tial,
as essen-
of ecclesiastical authority.
to unite
if in
with them
is
Now,
how was
it
so remarkable a change
How,
especially, did
happen
in so short a time
own
associates?
There
of the
the phenomenon.
officers
Church had
ceased,
and
as
pastors to meet
would be more convenient for the they were the persons most likely to be
as
it
known and most likely to be summoned to attend in council the Presbytery which ordained in new and vacant churches
Avas
composed
for
Bishops.
Presbyters at
the
summoned
alike, a
college of
and hence they no doubt soon ceased to appear. In a vacant church the existing Eldership might have ordained, but as they had been always accustomed to the presidency of a pastor, they would call in the neighbouring Bishops to assist them.^ Hence, there soon arose a distinction betwixt
^
cited.
It
is
a mistake to
the election of a
was d(me by the people, as Cyprian testifies (Epist. 68), and (2) the Bishop is spoken of as elected when the Presbyters do what is implied in the verb nominubant. How did the Presbyter elect get the name of
128
CHURCH-OFFICERS.
ordaining a Bishop.
to
be done by the
noticed,
as
proof of the
jSIinisters neces-
quorum of
to
new
though composed only of the rulers who preached. Such a provincial Presbytery was evidently necessary it was only a fuller development of the same principle on which the Session was founded. In the age of Cyprian, however, it was an occasional body, not a permanent one, as it is with us regularly meeting upon its own adjournment.
existed,
;
It
to ordain a Bishop.
In
way
What was
first
The change
by a miserable
only beget
with authority to do
The
which he himself possessed, and hence I'rcsbyters were regarded as incompetent, from the natvu'c of their duties, to This participate in the ordination of any but Presbyters.
false principle
of
itself,
An
is
argument
FA'idently by ordination.
s;iive
and
him
the name.
129
might have been pleaded in vain and in spite of all drawn from apostolic practice, the fallacy would have ultimately triumphed. The power of a sophism
the considerations
to
drown the
voice of reason
in
of the cup from the laity; though this measure of highhanded tyranny was in open defiance of law, precedent and
truth.
Combine
this principle,
When the Presbyters were excluded from the provincial Presbytery, Bishops became a distinct
order, superior to Elders
to
God.
Now,
The
letters
of Cyprian
show
that
it
was usually
cil
requested.^
The
first
to
Other testimonies
lected, but the
to the
easily col-
That the
which reference has been made, prevailed at an early period may be gathered from the remark of Epiphanius, that " the order of Bishops begets fathers to the Church, which the order of Presbyters cannot do, but only begets sons by the This passage requires no comregeneration of baptisms."^
1
L^bb.
ii.,
p. 1199.
In the misconception of Epiplianins we see the germ of In such fatal and miserable blunders, such
gross and flagrant fallacies, one is often reminded of the memorable parIt is to drives fat oxen must himself be fat." ody of Johnson "
:
Who
is
too strong a
130
ment.
CHURCH-OFFICERS.
If these two causes, which unquestionably existed,
to
were adequate
produce the
effect, it is
it,
in
the
case of
Bishops.
documents.
it
was the
custom of the Elders at Alexandria to ordain their own Bishop. From the authorities cited above it would appear
to
have been the custom of the Church to ordain a new Bishop by a council of his neighbours of whom three were Both may have been necessary to constitute a quorum.
true.
In
later times
we
find
no allusion
to the
Elders
their
touch
was
profaneness
because
the
neighbouring
hands.
own
The
upon ordination
Divested of
charm which communiwhich he did not posall obscurity, it is evidently nothing more than a by which the people of God and the rulers of
as a mystic
His Church manifest their conviction of a Divine call to the office of ruling and teaching. The people express their approbation by election the rulers of the Church, after a full and thorough examination, express They declare in this way theirs by prayer and the imposition of hands. that the candidate before them is called of God to the Elder's ofHce.
;
What is there in this inconsistent with the character of him who rules ? And why may not one ruler as well as another express his conviction that A or B is called of God, and accordingly commend him by prayer and imposition of hands to the Word of His grace? If the Presbyterial part
of ordination
it is
to perceive wliy an Elder may not join in it. were a sacrament then it would be a seal of the covenant, and a symbol of its blessings. To administer it under such circumstances would be a virtual jyreachiny, and therefore a Ruling Elder could not do it.
passes
it
my
comprehension
If
Hence, the Session examines a man and admits him to the communion of the Church, but the pastor alone baptizes. Baptism, however, does not admit the individual into the church it is administered to him because he
;
is
in
and of course
parochial Prrsl>ytery
by their vote they expressed their conviction that he was in the covenant, and therefore the pastor applies to him its preci ms seal, and so in reference to the Lord's Supper. There is no alternative between making ordination a s:uTament and allowing Elders to unite in the process. One or the other must be done.
liim
;
admitted
The
the
131
of Bishops passed from the hands of the parochial Presbytery to the episcopal Council.
mony,
therefore,
which seems
Ministers
thus
satisfactorily discarded,
1.
Resolved,
office
America,
is
Church
at large;
that
its
rights, powers and authority are in no sense delegated to it from the people, but are derived from the immediate ap-
Head of
2.
the Church.
authority
the distinct-
Resolved,
That
all
when convened
exercise of the
an express consent
one,
the contrary.
classes of
and those who do not. 4. Resolved, That the right of rule pertains
of the Gospel not as Preachers, but as Elders;
to Ministers
all
who
are
same time,
Hence,
it
is
Form
of Government, that the Pastor is called an Elder or Presbyter, because " it is his duty to be grave and prudent
to
dination of Ministers
Presbytery as a court
132
candidate to the
office
133
who
rule
in
and preach. 6. Resolved, That the government of the Church should be conducted by assemblies of Elders, constituting congreand that all gational, classical and synodical Presbyteries these courts being essentially the same, ought to be composed of the same materials; and as in the present state of the Presbyterian Church there are many Ministers who are not who are the in the actual exercise of the office of Elder
rule
;
the court, as
much
it
is
contrary to the
THE
are over
first
labour
you in the Lord, and admonish you, and to esteem them very highly in love for their work's sake."^ All commentators are agreed that the Rulers of the Church are the
persons
whom
the Apostle
is
ians to treat with the deference and respect which were due
to their character
and
office.
At
the
furnishes, inla-
they must
It therefore affords
government of some sort, that the distinction was familiar and well understood between the rulers and the ruled. The early congregations were not societies in which there was no settled order, in which everything depended on the time and
the occasion.
Other passages of the same bodies with a definite polity. " Remember them which have the sort may be appealed to
rule over you,
the
word of God."
is
"
There
a special
were notorious and unquestionable. I purpose to give a brief expositiim of our faith upon this whole subject. The term Presbyterian is primarily distinctive of our no'
'
Heb.
xiii. 7.
135
tions of church-polity, and in this relation, it has a wider and a narrower application. In its widest application, it includes all those who deny that the government of the Church is entrusted to an order of men higher than Presbyters
or Elders
who,
in
official
In this sense
it is
denomMeth-
inations
who deny
Hence
All
it
the
Bishops.
odists.
who
it
affirm
In
its
narrower
who
ment of the Church in the hands of representative assemcomposed exclusively of Presbyters or Elders. This Using the term in this sense is its proper and definite use.
blies,
I propose,
I.
To
church-govern-
ment
in general.
1. The first principle is that of the unity of the Church. As the body of Christ the Church is one. The members of it may differ as to their functions, but they are one by virtue
Church
is
concerned this
is
clear.
and death.
As
this
Church manifests
itself the
whole num-
But
if
Church, which
Christ,
designed to
union with
must also be one. The relation between the two is so close that it is unwarrantable to predicate unity of the one and the want of unity of the other. The visible or professing Church ap])roaehes i)erfection as it seeks to realThe two ought to coincide, ize the invisible or spiritual.
and the purity of the outward
is
determined by
its
approx-
136
CHURCH-OP^FICERS.
invisible Church,
is
A Church, therefore, which cannot and thus aim to coincide with the self-condemned and any Constitution
;
which does not recog-nize this fact is convicted of being: unThis principle of the unity of the Church lies at scriptural.
the foundation of the Presbyterian polity, and
liarities
all
it
its
pecu-
a formal
expression.
They
are the
Church of Rome and the Presbyterian Church. Rome does, She compacts in a certain sense, give unity to the Church. There is no stronger outward repi'esentation all its parts.
of unity than
is
There
cases.
is,
body
in
as
its
His members
Church exhibits
it
in visi-
with a
The Bishop of Rome claims to be the head of the Church. He alone who is in communion with him is a member of the Church, and consequently a memheavenly Head.
ber of Christ.
Now
real heads
is
displaced.
latter, then, as
Church
2.
destroyed.
principle of the Presbyterian system
is,
The second
is
that unity
realized
by representative assemblies.
The
government of the Church is not entrusted to individuals, nor to the mass of believers, but to councils. Every judicial and legislative function is performed by courts alone. Government is not administered by a single individual nor by a privileged class that that would be monarchy would be oligarchy nor immediately by the people that
;
137
would be democracy but it is administered by representaThese constitute a bond which brings all the parts together into unity and gives the Church the property Let us suppose that there is but of indefinite expansibility. one congregation of Christ's people. They meet and choose These representatives assemble in parliarepresentatives. ment to deliberate in reference to the interests of the ^vhole body. This parliament would extend over the universal
tive assemblies.
Chunih,
is
for,
in
one congregation.
now two
congregations to
exist.
mon.
They elect their representatives, who meet in comThe representative assembly now covers two congreEnlarge these suppositions, and
is
it
gations.
will be perceived
capable of embodying
any number of
one body. The
believers.
Whole
continents
may
be
made
princij^le is susceptible
of application to the
whole human
there
race,
and may,
therefore,
embody
the whole
Church on earth
is
in
no
specific difference
ative assemblies.
The
There
the same in
all
of our Church.
set
of congre-
Each congregation has every element of the universal Church, and the universal Church has no attribute which
may
There
is
no organic
difference
between the Church-Session and the largest AsAll the courts recognize the unity of the whole
certainly a beautiful system.
sembly.
body.
It
is
The
meet
question
may
be asked.
How
any
all.
visible
head which
The
That the principle of representation is the bond of union and the medium of common action. Our system differs from Episcopacy, which consists of a series of monarchies. One diocese is under the control of a single man. Two dioceses are independent of each other. The Church
answer
138
is
CHURCH-OFFICERS.
split
up
into a great
characterized
which unity can be secured under this system is that which provides one visible head for the whole Church. Under
the Congregational system each congregation
is
independent
of
all others.
It
is
all
Churches have
general con-
practically
byterianism.
mentary principle
tionalism has
its
is
Congregais
which
a trib-
Even
We
recognized by
is
The
these
third principle
is,
up
representative
assemblies
Elders,
by the people.
The word
Presbyter or
some qualifying
officer
epithet,
supreme authority.
It
an
power which belongs to rulers Christ is supreme, and all other in the house of God. rulers are subordinate to Him, and derive their authority from Him. The Presbyter acts under a prescribed Constitution. He has no supreme control, but is simply an agent But none of Christ through whom He dispenses His rule.
expresses precisely the sort of
are permitted to exercise authority except those
called by Christ through the free choice of His
who
are
people.
that the
power
is
primarily in
The
Commonwealth, possesses all these powers and capacities ])otentially, and by election actually exercises them that is, the Commonwealth, as such, has all church-
139
men
which
its
exercise
is
connected.
This principle
poreal
may be illustrated by the analogy of our corsystem. The life which resides potentially in it is
The Church
is
organism.
its
courts are
It de-
life.
nature of
church-power.
The power
is
in the
Church.
rulers.
orders,
ment of
Church.
evinced to be
acts of the Church is must be elected by the Hence, the assemblies which are composed of
The
rulers
The
Church
living power.
So much
its
for our
system of government.
The
brief time
Let
it
these views,
we unchurch other evangelical denominations. If the question be. Who are the Church ? we would unhesitatingly say, that we recognize all who are regenerated and justified and therefore united to Christ as members of His
Church.
presented
We
cheerfully
and cordially hold fellowship with But the principles which have been
office
of the Elder.
It
is
The nature of
it is
the
office.
clear
that, in the
Scriptures,
recognized
under
the terms
Presbyter,
Even advocates of
office
is
apostolical succession
The primary
exercise rule
All
who
and
all
who
140
are Elders, but
CHURCH-OFFICERS.
are distinguished
is
by
a clear distinction
There are those who labour in the Word and doctrine. The Scriptures recognize no order which simply preaches. (2.) There are rulers or governors simply a class coming directly from the people. The two
as to function.
complement of each other, and in the conand action of the two truth and wisdom Take, as an illustration, the government of are attained. England. The parliament consists of two chambers, and
classes are the
certed deliberation
concurrent legislation
the
ate
is
the result.
So in America.
All
The SenStates have two houses in their Legislatures. In the House is composed of able, wise and sober men.
yon have popular representation through which the people The two operate as checks upon each are directly heard. One chamber was for a while tried in Europe, and other. democracy ruled to anarchy. In like manner, the Presbyterian system provides senators in the Preachers and popuThey meet in one lar representatives in the Ruling Elders. body, and the result is a concurrent one in which action is reached that is removed from the rigour of impracticable theories, the violence of passion and the fickleness of
caprice.
The word Elder denotes a Ruler and nothing more; but we find other functions superadded to the Hence some have contended that such as teaching. office
in the Scriptures
the
New
Testament Elder
is
only a Preacher.
Against this
The presumption
by the nature of the nowhere minutely The described, but it is treated as a thing well known. and that in letters, the occur allusions that the reason is,
This presumption
increased
allusions.
The
polity of the
Church
is
form was no novelty. It was an new relation. That old thing was
nothing to do but to rule.
who had
141
The plurality of Elders in the churches. The express language of Scripture: 1 Tim, v. 17. The duties of the office. In general, these are
end Elders possess:
to
to
To
this
(1.)
and
vote,
and
to admit, to
More particularly, it is the duty of Elders, (1.) To provide for the maintenance of Gospel
It
is
ordinances.
charged.
work of the whole Church is adequately disThe present distressing vacancies are probably
to a failure in the
due in part
department of duty.
pulse of spiritual
life
and
to confirm
home and
abroad.
(2.)
To pay
and
it is
neces-
Ruling Elder.
the discipline of the Church as well in
To maintain
It
may
be added that
it is
all
The Church
It
is
is
partly asleep
dying nations.
a solemn obligation
and knowledge of Christ's name and the inestimable blessings of His Gospel to the forthest limits of
resting
])eople in diffusing the
upon Elders
the earth.
III. It only remains very briefly to state the qualifications
142
CHUllCH-OFFICERS.
These
are, 1.
True godliness
2.
Good
3,
Tenderness.
We
of the
office.
It
is
Give us
godly-
men, men
men
courteous, tender
and possessed of the confidence of the people, and in connection with the Ministers of the Word, they will accomplish an incalculably great and blessed work.
CHURCH-OPERATIONS.
PREFATORY NOTE.
These
discussions on Church-operations
to organic
principles
and
to practical
methods.
The
The
second appeared
one year
after
it
That Keview
will be
The
It
Assembly
this
1860.
pressly endorsed this report as accurate, and Dr. Hodge's speech is given
The
Hodge
is
not inserted
That
The
Hodge's
appeared in the
in
made
it
a principle through
life
always
to sub;
mit
his
temper had
The
discussion of the
that of the
Ruling
Elder, but the latter became the more prominent, and to a great extent
extruded the former, so that he did not have the same opportunity
to de-
velop his views of the Diaconate which the course of events furnished in
As
to the
the
management
its
control
to
was
direct
through
In
regarding Boards have been fully and cordially adopted by our Church.
144
THE
last
policy,
for the
tians,
denominations of Chrisof conducting what are called " benevolent enterprises "
all
half century
among
by the instrumentality of Boards, we are fully persuaded, has been adopted by the Presbyterian Church in this country without examination and without reflection. Professing
to
be
order
by an
Word
of
all
human
it is
practice,
not a
so ready to fall
fliith and remarkable that she should yet be in with the current of popular opinion on
little
questions of such
Avith the
momentous importance as those connected work of Missions Foreign and Domestic, and the
and defence of the truths of the Gospel. In the very midst of her earnest eflTorts for reformation and for truth, whilst contending against unscriptural docdiffusion
and remonstrating against unscriptural abuses, she Divine authority, and lends her sanction to a system of measures which certainly has no surer foundation than that of prescription, and that not even
trines
of an ancient date.
may
counted for by the peculiar circumstances in which the Church found herself placed during her great and glorious
Vol. IV. 10
145
146
contest.^
CHURCH-OPERATIONS.
All reformations are gradual.
The
evils
of an-
do not develop themselves at once. The light breaks in upon the mind slowly and feebly at first, like the first beams of morning, and, like them, also waxes stronger
cient abuses
and stronger
are
clearly
is
Some prominent
attention,
jierception of the
awakens inquiry, and leads the mind to a clear remedy in some great truth which has
And
it
is
remedy has been successfully applied to the pressing evils which first excited the spirit of examination, that a larger
application
is
perceived to be possible or
felt to
be desirable.
Absorbed
looks
all
mind overimmediate
smaller
matters
or
matters
of
less
urgency.
Church was
of the
so zealously contending
cal responsibility.
The
first
voluntary
societies,
for which the was that of ecclesiastienormous and commanding evil which arrested attention and
For
all
years, conse-
quently, her efforts were directed to the single point that the
the spiritual
It
by common conwas admitted that societies or specific organizations for the purpose were indispensably necessary and the Church felt that she would gain her point, and secure the desired oversight and control, by placing these societies or
:
own
supervision.
It never occurred
ciple
to carry out
147
Boards themselves.
It never occurred
ganization
unknown
done by her
by the voluntary
of the system
tary character.
In her anxiety
to
volun-
Her Boards
voluntary
societies,
the Church than the Home Missionary Association or the American Education Society. The principle is, that these
enterprises
as a visible,
organized body
the fact
is,
stitutions appointed
by the Church, and not by the Church The Church pushed the apno farther than to the arresting
;
it
was
re-
it
That time, we
trust,
humbly hope,
its
and having
its
attention
and commanding view of the whole subject, and make all the changes which are necessary that our Church, as such, and without the aid of substitutes and agents, may fulfil all We are fully the trust which God has committed to her. satisfied that the system of Boards and permanent Agencies
falls
spirit
so far
from
We do
not object
which wisdom and experience may remove without Such the essential elements of the system itself.
rather abuses exist.
They
148
tions
CHURCH-OrE RATIONS,
for for
by which honorary membership is jnirchasetl money, an enormity similar to the sin of Simon Magus,
which he met the rebuke of the xipostle and in the very to perpetuate themselves
;
in their
tendency
partial
amount of
which their proceedings are ever subThese are objections to the present jilan on which jected. our Boards are organized but they lie not so much against the system itself as against partial and accidental abuses. The objections which have influenced our minds are radical
real investigation to
;
and fundamental.
tial principles is
We
its
essen-
Word
mend
I.
it to the understanding of a Christian man. These positions we shall endeavour to establish in First, then. Boards are directly subversive of the order. Form of Government embodied in the Constitution of our
own Church.
Presbyterianism.
practical
renunciation of
another, and cementing the whole body together as one harmonious whole. " That," says Dr. Miller, " is a Presbyterian
Church, in which the Presbytery is the radical and leading in which Teaching and Ruling Presbyters or judicatory
;
whole flock in which all Ministers of the Word and sacraments are equal; in which Ruling Elders, as the representatives of the people, form a part of all ecclesiastical assem;
blies,
and partake
with the
by a
series of judicatories
is
under
appropriate judicatory
whole body, by a system of review and control, \\ herever together as one homogeneous community.
system
is
found
in operation in the
Presbyterianism,"
149
of God, which
These and these courts are treated in our Constitution as abundantly adequate to meet all the exigencies of the Church, and to do all that God requires her to do in her
officers
ecclesiastical
capacity.
We
the Scriptures.
principles of
We
;
believe that
Church government established by the Apostles of the Lord and we cannot question its sufficiency without bringing a serious and blasphemous reproach upon the Spirit of inspiration. Whatever, therefore, is not done by Elders and Ministers, assembled in some one of the courts above mentioned, is not done by them as Presbyterians. It as
is
that
we
recognize the
Church
M'e find
an organized body.
Presbyterianism.
Now we
ferent
set of officers
and a
set
The
Corresponding-
They
Rul-
would they submit to be called Deacons in the sense of our Book. What, then, are they ? Where are their mixed and heterogeneous functions recoging Elders, and
less
much
first to
They combine
officer
acknowledged
one-sixth
our
system
they
office.
are two-thirds
Deacons,
duties,
The
call
You may
if
them
and
and
the
God
assuredly does
;
man
should not
and
if
150
CHURCH-OPERATIONS.
Word
of
God do
if
men
new offices and appointing new ecclesiastical officers. The offices under these Boards are not tem- ^ porary trusts they are a permanent vocation, just as much so as the pastoral office itself, and they who fill them live of their employments just as much as Ministers of Jesus live of the Gospel. They are permanent officers in the Church
;
and they are as perfectly distinct from the Deacon, the Elder and the Bishop, as these respectively are distinct from each other. We have no objection to the name Corresponding Secretary, General Agent, or any other mere
name but we do insist upon it, that new by human authority in the Church of God,
;
offices are
made
in
which various
and a discordant whole created, like Nebuchadnezzar's image of gold, silver, The temporary business of a secrebrass, iron and clay.
we understand
specific
the
purpose
acknowledge
to a
sible to
to be scri])tural
we men
permanent and standing vocation, in which it is imposbe faithful in any of the standing offices of the Church, we do not understand for we have not so learned
;
Presbyterianism.
But we
object
still
Boards themselves
God
in direct
and unavoidable collision M'ith the authority of the courts acknowledged by our Standards. It is a common but a very mistaken apprehension that Boards are merely Committees, invested with no other power and acting upon no other principle. Committees are usually appointed for one" of two purposes either to prepare and arrange business for the body which appoints them, or to execute some specific trust by the order and direction of the body to which they are responsible. Of the first kind are the Committees of Bills
151
and Overtures, and the Judicial Committee appointed by the Assembly at every meeting; and of the latter kind is a
Committee of Presbytery
ing;
within
its
bounds.
It
is
merely as Committees.
themselves
They
for they
do
it
direction or
body which appoints them. upon their own suggestions and their own views of expediency and duty, without pretending to wait for positive orders from the General Assembly. They are clothed with plenary power to act and do as to them shall seem most advisable in all matters embraced in the general subject entrusted to their care. This ample investitui'e of power renders them to allthe
command of
They
and purposes ecclesiastical courts. dominion in the Lord's house. To say that
intents
They
exercise
is
an eccle-
because
it is
strip the
character, because
in its turn
is
The
power distinguish a court; and as these are found in the Boards by a most unwarrantable perversion of our Constitution, they are promoted to a level with Sessions, Presbyteries and Synods. Here, then, we have a new system of ecclesiIn addition to Pastors, Elders and Deacons astical order. we behold General Agents, Corresponding Secretaries and Executive Committees in addition to the ancient and estabas tiiough lished judicatories of our Church we behold Christ had left her inadequately furnished for her great work a mighty system of Boards of equal authority and much wider operation and already have these institutions become so intolerably arrogant in the exercise of their un;
152
CHURCH-OPERATIONS.
They
receive reports
from-
vassals.
new
ecclesiastical
courts ^
composed of new
terian, because
stitution.
ecclesiastical officers,
is
no provision
rule
is
made
them
in
our Con-
The
formally conveyed.
;
A
is
Constitution
is
whatever
understood to
be denied.
But we maintain
acknowledgments of a power vested in our regular courts which is utterly inconsistent with the power vested by the Assembly in the Boards. We will take, for example, the
Boards of Domestic and Foreign Missions. These institutions have the whole matter of preaching the Gospel to the
destitute
charge.
work
and ignorant at home and abroad entrusted to their There are two great departments of the missionary spiritual and temporal and the provisions for each
;
of these are
made
in
our Book.
The power
if
of ordaining ;
so does
he should succeed in
the outcasts of
among
To
immediately responsi;
To
it
from
it -
and
in
conformity Avith
But, with the
institut-
requirements he
is
expected to walk.
committed
to the
Boards
power and
own
creatures.
Look
at
to the
153
etc.,
"
To
shall
;
all ap2)ro-
and expenditures of money and to take the parand management of the Foreign Missionary work subject to the revision and control of the Board of Directors." Here is unquestionably the power of judging
ticular direction
and here
is
and
manage and
of
to
Turn now
to the Consti-
Government
examine and
it
is
In chapter x., section 8, of the Form " The Presbytery has power written
:
to
ordain, install,
Here the
-
two different bodies^ in the one case, they are granted by the The AsConstitution, in the other by the Assembly. sembly unquestionably had no right to take from the Presbytery its constitutional authority, and to vest it in any
same powers,
in
other organization.
tution for
It has
no right to
The
If the Board
man
as
an Evangelist
whom
to lament"
Presbyterianism.
worm And
is
delegated to the Board of Education interferes with the exclusive right of Presbytery to receive candidates for the holy
The Boards
of our courts,
institutions
vmdertakc to
154
accomplish.
far
is
CHURCH-OPERATIONS.
It
is
which
it
is,
Churches according
all,
to
Dr. Miller
down
into
mere
auxiliaries
into
The
sionary
work
respects the
for
For
this business
it
is
wholly unqualified.
while everything connected with the spiritual aspects of Domestic and Foreign Missions
falls
no adequate arrangeThis,
ment
in
apprehend,
is
In the
first
place, the
we Con--
In the second
place, .^
Church
For
trans-
than simply to employ either some extensive merchant in any of our large cities who for the usual percentage would attend to the whole matter, or a Committee of Deacons appointed by the Assembly for the jmrpose. So far, then, as the collection and disbursement of funds are concerned, our Constitution has made the most abundant provision. We know of nothing that more strikingly illustrates the practical wisdom of the Divine provision of Deacons as collecting agents in each congregation than the fact that, after
Form
155
funds as the most successful method of increasing its resources. Our Book, however, does not confine Deacons to particular congregations. There should be a competent number of them in each particular Church, but we insist upon it that Presbyteries, Synods and the General Assembly should also have the Deacons to attend to their pecuniary matters. Those
ordained at Jerusalem were not confined to a specific congregation, but
acted for
the whole
College of Apostles.
By
men
an
ordained under solemn sanctions for the purpose, our spiritual courts would soon cease to be
to
mere
If
all
courts, there
;
would be
to
them
ent form they are lords and masters of the Avhole Church.
They
Church
their will
is
has separated
what God
keys.
power which is now lodged in the Boards in reference to every department of their work, whether spiritual or temporal,
belongs
constitutionally to other bodies, the
argument
is
God
in
to carry forward.
they
felt it to
be adequate
to all
156
the fear of
CHURCH-OPERATIONS.
God
all
things
them in the Mount. We, however, in the fulness of our wisdom and the enlargement of our views, have constructed a different system and the question is now forced upon all sound and conscientious Presbyterians, whether they will abide by their ancient, venerable and scriptural Standards, or swear allegiance to the new order of things which has imperceptibly grown up and silently stolen upon us.
according- to the pattern
to
;
shown
Independently of the
Boards are
ecclesiasti-
jurisdiction with the Presbyteries themselves, their unconstitutionality will farther appear
practical
working
The
all
a fundamental principle
differences
in
among
piety,
Presbyterians.
Whatever
superior
may make
the 7nan,
we allow no
authority
office.
We
tolerate
no
official
above another.
Our system
But the
fact is
and a power
and just
as
Ministers receive comin these United States of America. them are dependent for their missions from them, and upon daily bread; and no slavery is more abject than that which
grows out of a hopeless dependence upon others This tie will bind necessaries and comforts of life.
dience
nation
much more firmly, in ordinary cases, than the ordivow of the humble priest to reverence and obey his
superior lord.
there
real
is
We
will dare
so speedily and
efficiently, as the
Committees of our
In 1837, we rebuked
157
Home
cation Societies, not only on account of their irresponsible character, but also on account of the
same inherent elements of mischief and disorder should ever fall into the hands of bad men?
they
The following remarks, in confirmation of our own views, we quote from a source entitled to much consideration " Our experience teaches us, as reason also shows, that
:
is
to cast all
power
into a
few central hands, and render them as independent as possible of the action
of the Assembly.
The
notion of any
responsibility in these
Boards
is
mere figment.
Two
or
Com-
when the Board comes to review their become the doings of the Committee, and have the weight of that whole body and for this reason should be, as they argue and generally are confirmed by the Board; then the same doings are, for a like reason, approved in the Assembly; and the Church, having Commitbut tee, Board and Assembly to vouch, of course, approve remotely A and B, after all, did the thing, and there never was any just or real supervision of their action. These Boards with other nominal ecclesiastical operations are all so located and filled, that, in truth, the Presbyterian Church is managed, through these contrivances, by about two or
mittee; and then
doings, they have
;
its
upon the
archy of
its
and
if
nay, even
a Presbyterian hierarchy
still
let
and known.
There
are, in
effect,
who are the real Board of Missions, Board of Publication and Board of E<lucation and who have the official power to be largely all the rest if they
Ministers and laymen,
;
158
please."
CHURCH-OPERATIOXS.
Well and
forcibly does the writer
add
"
Now,
is
whole Church who would be content tO' admit such a result, if it were nakedly propounded ? Not
there a
in the
man
one.
But
Committees, and
what
it;
not,
calmly submits to
same.
Is
and then the whole Church very though really the result is nearly the
in the
there a
man
Church who
believes that
all superior
less,
any four or
five Ministers in
Philadelphia are at
their brethren
to four or five
hundred of
much
so
much
it
were otherwise
modest or presbyterial?
Not one." And, from the very nature of the case, this undue accumulation of power in a few hands must always be the jjractical result of this system. This single fact shows that it is rotten to the core and utterly alien from all our habits, feelings and associations as Presbyterians. The machinery which no human wisdom can put into operation without
destroying
the
official
equality
of the ministry
to the
which
synagogue
is
may answer
uppermost
and Prelat-
for Papists
but
it
death to Presbyterianism.
Pope may
in
accumulation of
all
when they
Under
this general
ter of the Boards, we will suggest another consideration which .has commended itself very forcibly to our minds. It
it is
To
Church
In
this
is
pledged
through years of
contest
we
159
measure
to the
of grace which was given us, and we can see no reason for
abandoning
all
it
believe," said
sister
when victory is now within our reach. "We the Assembly of 1837, in her circular letter to
if there
be any departments of
is
bound, in
and her
unwearied labours, they are those which relate to the training of her sons for the holy ministry, and sending the Gospel to those
who have
it
not,
and given
the various voluntary associations which, without any warrant from God, had taken these matters into their
own
hands.
The
is
question
now
arises,
whether what
is
done by
"ec-
Boards
really
in her
Church ? Have they been constituted its authorized Rulers by its glorious Head? Do they pretend to exercise dominion in the Lord's house by a Divine warrant? Are they Sessions, Presbyteries, Synods or Assemblies? the only courts, according to our Constitution, in which we find the Church
Unquestionably
not.
Then,
by or through them
It
is
is
capacity.
to
herself. They are no more the Church than the American Board of Commissioners for Foreign Missions was when the Assembly recommended it to general confidence, and em-
ployed
it
as the
transactions.
medium of its own Foreign Missionary The only difference in the two cases is the
and appointment.
She consented
60
CHURCH-OPERATIONS.
and
The one
made
by
it
makes hernot,
is,
Who
the
Church
her appropriate
abandon them
It
is
that faith
is
pledged
it
no foreign hands.
tions of our
her appropriate character, because in her ecclesiastical capacity and by her highest judicatory she actually created
them, and they act only by the authority which they received from her; so that the power of the Boards
is
the
power of the Church turned into a particular channel by her own act. This reasoning establishes nothing more than
the confidential agency of the Boards, but does not identify
them with our acknowledged ecclesiastical courts any more than a power of attorney identifies the agent with his principal. The Church puts the work out of her own hands under such circumstances that she can recall it at any moment,
or superintend to a certain extent the operations of her
Agents, but
still it is
these Agents
who do
it
in her
is
name, and *
as completely
abandoned as
if
she had
left
But we maintain
farther,
which an agency implies could establish the identity of the Boards with the Church in her
right to entrust her
own
matter
of God.
how
The
duties of
"'
the Church are duties which rest upon her by the authority
He
She can,
therefore,
upon
others, than a
man
-^
161
own family and abandon himself to idleness and ease. If our form of church-government is such as God prescribed, it is adequate for all emergencies; if our church-courts are based upon the platform of the Bible, God requires from them the discharge
of their peculiar duties, and not from another'.
He aj)pointed
and remove Ministers, and it would be as much done by the Church in her ecclesiastical capacity as the work of Missions and Education as now conducted. We can see no conceivto receive, license, ordain, install
Evanlabour
to settle Pastors at
home
and
if the
one can
be also.
may
But
if,
as
it
power of receiving
it
calls to
any
its
the Evangelists
connected with
it.
The
power of ecclesiastical courts to any other body whatever would produce nothing but confusion, misrule and mischief; and a principle which cannot be carried out in all its legitimate applications, without an entire
subversion of
all
un-Presbyterian
founded the
we
Boards we-
We
it
may
takes
proves too
much
that
it
ecclesiastical
to appoint
Committees
162
organize Boards.
CHUECH-OPERATIOXS.
But the two cases are widely different. A Committee, even when acting in the name of the body the body first^ that appoints it, acts hy particular direciion determines what is to be done, and the Committee is noth;.
The planning,
its
devisIt
hands.
it is
hands of
Power
it
is
by its But in the case of Boards, the power original possessor. is given into their hands; they consult, deliberate and act according to their own wisdom they possess as truly a real jurisdiction as the Presbyteries themselves; and all this
not so nuich delegated to
it
as wielded
through
trust.
powers
the
in their given**
of operation.
The
difference, then,
is
between Execudifference
tive
Committees
and Boards
just
be-
between
acting in a
In the
power of action
feel
and
it
Head
for spe-
bound most solemnly to protest, as fraught with nothing but mischief and disorder. A\"e insist upon it, that the Church has no right to retire from the work of the Lord, and, folding her arms in dignity and ease, commission others to do for her what Christ commanded her to do for Him. Her instructions are not to see that the work is done, but to do it herself; and she is faithless to her Lord, to her high and solemn obligations and to a dying world, if she does not gird up her loins and buckle on her harness and give herself to active service in the field of the Lord of lords.
ourselves
purposes we
163
of Boards
who
If our model
of church-government
in the ]\[ount,
is
whatever
subversive of
its
fundajnental
destitute of
principles
all
Divine authority.
The
to
all
the
its
conquests through-
When
on high "He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for tiie
perfecting of the saints, for the worlc of the ministry, for
As under
the
Old
Church of God was left to the wisdom or disman, but everything was accurately prescribed by the autliority of God, so, under the New, no voice is to
line of the
cretion of
and declarative.
the Church is purely ministerial She is only to hold forth the doctrine, enforce the laws, and execute the government which Christ has given her. She is to add nothing of her own to, and to subtract nothing from, what her Lord has established. Discretionary power she does not possess. Christianity in its living principles and its outward forms
of God.
The power of
is
The
great error
own
idols
Her own
inventions hav'e
filled
seduced
The Bible
and the hearts of her children with vain imaginations. cuts at the very root of this evil by affording us
The man
164
CHURCH-OPERATIONS.
was a cardinal principle of the Reformation, and whatever could not be traced to them either directly or by necessary inference was denounced as a human invention as mere will-worship, which God abhors so deeply that an inspired
it
Now
Word
of
God
in regard to
Xay,
But, however this may be, who maintain and uphold them
Ijeen
formed.
No system
of measures so important in
its results,
so solemn
in its bearings
Christ, should
be
and unambiguous sanction of Him who alone is King upon the holy hill of Zion. To our minds it is clear that our Saviour constituted His Church with a special reference to JNIissionary operations, and we shall be slow to
believe that the most successful
until
eighteen centuries
The only
can be pleaded for such institutions proceeds upon the supposition of a defect in the Constitution of the Church.
It
inadequate for the work, and then, upon the general principle
obey the commandments of God. But before this reasoning can be allowed, the inadequacy of our ecclesiastical Constitution should be fully established
;
patching up
ish our
its
defects,
The argument
165
Church
Constitution in the
name of
funda-
a shocking impeachif
In other words,
is
Presbyterianism
Word
it was, which in the hands of the Apostles was eminently successful. There is another line of argument by which the unscriptural character of these Boards can be fully made out. The
is
the Saviour's
It
is
command
obvious that
accomplishing this
tlie
may be
adopted,
it
should give
fullest security
that the contributions of the Churcli go to su])port nothing but the Gospel.
Otherwise they are not complying with the Saviour's command. But what security do the Boards give ? None but
the
ordained the
The Assembly
has virtually
ing within
examine Ministers from any other Presbytery comits bounds. We do not allow men to preach at
home
Avithout a better security than we require from them, by the present system, when we send them abroad. We,
to
heathen lands
in
the
name of
the Gospel.
It would be well for the Church if all her benevolent arrangements were as happily framed for the preservation
To
is
unquestionflir
Money
is
valuable only so
as
166
it
CHURCH-OPERATIONS.
;
it
ecclesiasti-
Those who contribute to our Boards do not know and cannot know whether they are sustaining Arminians, SeraiPelagians or Presbyterians. They do not know, in other Avords, whether they are building up or pulling down the kingdom of the Redeemer whether they are obeying a Divine command, or whether they are not. It is idle to
say that
we must have
confidence in
all
our Presbyteries
we
flesh,
are sometimes
difficulty
as
mischievous as
This
The Presbytery
man
bounds would
they are
consequently would
know what
him should be
for assist-
perfectly well
known,
full
security
it is
from
called
man whom
on
Such
is
eighteenth
chapter of our
Form
of Government.
The
men charged
only with
and not entrusted with discretionary power. III. Wc pass now, in the last place, to consider those motives of expediency and necessity by which Boards and permanent Agencies have been commended by their friends, and even by the highest court of the Church itself. And
167
remarks upon
this head,
we would
is
any
We
God
of
will,
own
we
and adapted
man
good work. We can cordially adopt the language of the immortal Calvin when speaking of the Divine Word, for it is the language of truth and soberness " Ab eo si deflectimus, ut nuper dixi, quamlibes strenua enitamur celeritate, quia tamen extra viam cursus
God thoroughly
erit,
nunquam ad metam
est
:
pertingere continget.
et
Sic enini
cogitandum
nisi
Apostolus hac
Verbi
linea in
ipsum dirigamur
is
ut satius
sit in
The
an adequate guide
in
any depart-
ment of
religions
much
especially as developed in
modern
and ignorant, incapable of seeing afar off, perverted in his judgment, warped in his understanding, seared in his conscience and misguided in his affections and therefore requiring a heavenly teacher and a heavenly guide at every step of his progress. He has no
as blind
;
man
He
is
be taught and
led.
Utterly unqualified by
the davs of his
not
tell
life
even what
is
good
for
himself
all
vain
much
less
can
Church of God.
gloom
Surrounded by
to this
he
Inst.
I., vi.,
3.
168
CHURCH-OPERATIONS.
No more
pending upon contingencies which no man can foresee, distorted by the conflicting interests of society, and shaped by
the visionary impulses of imagination or the selfish purposes
If the
test
of expediency can be
;
may
in another
and
it
would be
it
would be
To remove
a single chink
The only
worth
ants.
safe principle
dawning day.
their
If,
then.
doom
But
is
And
here
we might
is
as
in
we
shall
in the
utterly
worthless.
1.
And,
to
first,
do
to
is
agents by interposing a
in point of fact,
do the business of the Boards and it would them immediately with the
to construct a
Assembly, than
circuitous
its
route by which
to
knowledge.
position to our
Church which
to the
munity
necessity
which led
169
When
who
felt
organized themselves into societies for the purpose of enlisting a more powerful and extended co-operation in their
the
warm and
zealous advocate of
claims,
through
whose diligence and industry the slumbering energies of the Church were waked up, and the means acquired of successBut it is very certain that the ful and animating action.
Boards are wholly unnecessary
byterians.
for this
purpose
among
is
Pres-
a shorter,
simpler, safer
method of breaking up
their slumbers.
Let
we need no other
centre of influence, no
we have been
able
Boards strike us as a mere encumbrance. If the present central plan of operations must be continued, abolish
the larger body and
the Assembly.
make
The
only in the
Comway, a sort of shelter to the smaller As mittee a wall between it and the General Assembly.
the Executive
any counsel and advice which the Boards might give, we presume that the wisdom of the Assembly is abundantly adequate to prescribe any directions to its Standing Comto
The
gies
and resources of the Cluu'ch, that they diffuse information in regard to the necessities of a dying world and the efforts of the Church to relieve them, is to our minds exceedingly futile. If by the energies of the Church is meant its money, we think that this is very far from being a rec-
170
CHURCH-OPERATIONS.
if its
ommendation; but
intended,
how they are concentrated. how God's people are made to take a livelier interest in His work when carried on by foreign hands, than when conducted by institutions of His own appointment. The convejiience of foreign transmissions is the
we cannot
conceive
We
cannot understand
no sort of assistance
in this matter.
The
diffusion of in-
and
as expeditious
and gravely
said, that
many
In the
first place,
much more
it
the Gospel
Holy Ghost.
is
men
and
if at
His
call
for good.
Onr own
impression
that,
ious intelligence
among
is
all classes
a special organization
communications
usually are,
home
and the
necessities of a
of special consideration and earnest upon the Church at large would be incalculably greater than under the existing arrangement in which these things pass in the solemn conclave of a chosen few, and are known no farther than the circulation of a meagre, monthly periodical can make them known.
the subjects
effect
made
prayer,
the
171
is
urged for
tliese institutions
ing, nothing
we understand
cies
-vital
godliness in the
churches.
would be done.
They
would count
and
the
zeal
it
all
according to His
own appointment. If the spirit of love among us, it is vain to offer unto
Lord any
otiier oblation.
He
He
will
splendid
enterprises,
and
with
the
breath of His
mouth our most imposing organizations. The Ciuireh, the whole Church all the living members of the Redeemer's must be awake and active in his service, mystical body each in his own particular province and if our congrega-
tions are
now
asleep,
our
first
trumpet
to tell
in their ears, to
has need
for vital
of them.
piety
But
begin
God
upon us and
and
let
the
General Assembly;
let
through
all
the
spirit of primitive
whole mass
burnetii
as brightness,
;
lamp that
then she
for
Commander
172
CHURCH-OPERATIONS.
it will be matter of astonishment and shame that she ever went clown into Egypt for help, or
fit
her for
In conclusion,
all
is
Presbyterianisra, simple,
the
regular, uniform,
oppose no good work, but we cannot go out against the foe unless the Lord go with us, and we can have no reason to expect His assistance
We
must go forth from Zion and and marked her bulwarks, and considered her palaces, and have been fully assured that she is the city of the Lord of hosts, the city of our God, we are resolved neither to rest nor to hold our peace till out of Zion shall go forth the law and the Word of the Lord from Jerusalem.
because
When
we have
THE ARGUMENT
FOR CHURCH-BOARDS ANSWERED.
IA^I
Church.
fflad that
a2:ainst
Boards^
has given
me
Fully persuaded as I
am
contain the
"mind
and
and just as
and authority
istic
Church, in an evil hour, has lent the sanction of her name is subversive of her peculiar and characterprinciples of
feel
anx-
my
efforts
can be of anv of
and
decline
all
true
and imperceptibly crept in among us. The cause of Missions will suifer nothing from a discussion conducted in the fear of God, and ]5rompted by a single desire to glorify His name. Light is the friend of righteousness and we never can expect the people of God to engage in any spiritual enterprise with interest and prayer
had
silently
;
It is by kingdoms are to be subdued and righteousness wrought, the mouths of lions stopped, the violence of fire quenched, and the edge of the sword escaped. By faith alone can the weak be made strong, and the timid wax valiant in fight; and if ever the empire of darkness is to be overthrown and the armies of the aliens put to flight in
its
unless
faith that
this
rebellious
province of
*
See Appendix
173
174
CHURCH-OPERATIONS.
elect
faith,
commanded
all
or approved.
The
great defect, as
is,
it
strikes
me, of
that the
principles
Most High.
way
Take away from them the appromoney of the world, and they wither and They have no principle of life in die instantaneously. Unlike the ordinances of God which thrive themselves. by opposition and flourish amid reproach, these sickly creatures of human benevolence and folly can accomplish nothing without the treasures of Egypt at their feet and will attempt nothing until the great men and mighty men of
handsome
contributions.
;
I will
all
men
but I will
say that
friends
if
tural they
the enemies of God, if they were more scripwould be less vain-glorious, and if they were less crafty they would probably be much more successful. Addressed to perishing and fleeting passions, they rise and fall, ebb and flow, with the tide of popular favour and When their treasuries are empty the mercantile success. merchants of the earth have made " bad speculations," the commercial embarrassments "are distressing," and " the pecu-
among
Pilate,
malice against the Lord and His Anointed, and yet His
hill
of Zion in defiance of
rise
all
and
fall,
175
kingdoms of this world were alike conducive to the advancement and success of that kingdom which the God of heaven had established in There was a time when the Church the midst of the earth.
God could grow and flourish and spread her conquests far and M'ide in the midst of scorn, persecution and reproach, and when she expected nothing from the world but its malice, and asked for nothing but to be patiently heard. Those golden days have either passed away, or those institutions which live only in the breath of the public approThose were days of faith. bation are radically wrong. Men did what they were commanded and as they were comof
manded, and then rested upon the sure Word of promise which was better than the favour of kings, the applause of If we would be subjects, or thousands of gold and silver.
alike prosperous
and
and as no institutions can address themselves to the faith of God's people but those which for the Word is the measare founded upon God's Word ure and the standard of faith we must abandon all the
the simplicity of faith
expedients of
human wisdom,
we must
nothing
;
despise the
elements of carnal policy, which, however conducive to success in the affairs of this world, brings
l)ut
disgrace
and defeat
fine
for
and we nuist conourselves simply to what God has sanctioned, and rely success upon His promises; and just as far as His
in the affairs of the
Church
His
far
may we hope
is
measures
What-
ever
made
homo upon
While
prove
fatal to
many
fair fabric
of
176
CHURCH-OPERATIONS.
zeal
unhallowed
of
and will-worship, the simjile appointments eomniend themselves with additional foree to the hearts of His people, and accomplish all their ancient
God
will
Who
in
shall say
day,
is
may
cannot be shaken, which rest upon the firm and solid foundation of His
that nothing
is
and
that,
and knoMdedge as
that the cause of
benevolent operations.
we
know
God
total destruction
;
if
we can
toward
home and
abroad, by purifying
I embark in
overrule
peojile's
it
may
;
my
good. It is the welfare of Zion that I seek but I cannot consistently pray, " Peace be within thy walls and
work
The Review
before
me
furnishes
God.
brethren to comminds in the fear of If thev have hitherto sustained the Boards as a matinvite
me
my
make up
their
177
it
were right
let
me beg
them
to
remember
that as he only
is
a sound philosopher
who
conviction, so he only
to believe until
a consistent Christian
who
forbears
he
is
He who
may
believes
when he ought
principles
to believe.
doubt
blind credulity
When
he finds
which he had regarded as certain, merely because he had never examined them, gradually giving way beneath him, he is in danger of drawing the hasty conclusion that
nothing
is
is
fixed,
and that
all
truth
is
mere delusion.
There
;
and
my
judgment
any
Avhich
is
indispensably
is
equally re-
moved from
partiality to
set of opinions
on the one
hand, and from indolence of understanding on the other. Let them be indifferent as to what may prove to be true, but earnest and fixed when the truth has been discovered. If
this discussion should
spirit,
those
who commenced
to the
troublers of Israel.
In replying
Argument my own
thoughts
may
suggest.
his article with a proposition, which,
practical
im-
because
it
can never be
the truth
is
known.
Like
Aristotle's definition
supposes you already in possession of what you profess to be seeking. No doubt the " middle path between
of virtue,
it
latitudinarianism
other "
is
The Reviewer,
I apprehend,
is
178
CHURCH-OPERATIONS.
unmeaning
and the
meaning
of
fools, and he w^ho appeals to a silly j)rejudice founded upon a name may succeed with multitudes in throwing odium upon principles which he finds himself unable to refute. The Reviewer is fond of drawing illustrations from the Church of Scotland. Does he know what class of her sons is called 3Ioderates, and with what propriety the epithet is applied? And is it beyond the compass of possibility that those among us, who, like the Keviewer, are glorying in their moderation, may be doing no more for the glory of God and the purity of His institutions than their namesakes
If, in fact,
in
name between
them
each
man above
of
the
all,
vided
authority
of
it
Christ
is
as
Church what is
consists
hope
only an appearance.
But, after
my
in
ultraism ?
lati-
concerned,
is
the true
to
be found in supporting
for
ecclesi-
Now,
to the
contrary,
it
is
just as safe to
make voluntary
associations
the extreme of latitudinarianism, ecclesiastical corporations the extreme of ultraism, and the Church of God, as organized
by her glorious Head, the true middle between them. I have noticed this sly and artful introduction, because with many minds it may have the force of a negative argument.
The
us
:
is
settled
among
opponents of Boards
179
some the are Boards of the friends that conviction and settled calm all are neighbours Their just what they ought to be. must they wrong, and as they are not like them, therefore
be right.
INIany a conclusion has been obstinately supthis.
The
as arguments are of
two kinds
positive
and negative
and
First, then,
flivour of the
institutions,
and that
so,
my
principles are
new and
singular.
This
may
be
but
let it
doc-
were
first
of Luther, when he
iniquities of
is
Rome.
to
throw the
commenced to testify against the The only effect of such a presumption burden of proof upon those who assail existAVhatever positive force
is it
ing institutions.
possesses de-
must be right, or that institutions sanctioned by prescription must It is an argument which necessarily be founded in reason.
pends upon
the probability that whatever
settled
may
is
tion exists,
'proves nothing,
me
the
necessity of proving
my
point
but, in fact,
no such pre-
sumption
exists
who
tem.
thoy
and weak are bound to show the defects of our sysThe presumption is, that our Standards are riglit until are shown to be wrong. The true innovators are those
grafted another system upon our ancient and ven-
who have
180
erable platform.
CHURCH-OPE RATIONS.
The Reviewer, throughout, labours under mistake, that in the Argument against Boards
the singular
a scheme was proposed separate and distinct from the provisions of our Book.
to
deny the right of devising schemes at all, and to confine the Church within the limits of Divine prescription. It
takes for granted that the plan developed in our Standards
is
agreeable to the
Word
principles.
If,
question at
issue
is,
Shall
we adopt
the
shall
we
own? the presumption unquestionably lies against those who depart from the Book, They must prove that Boards are scriptural, or acknowledge that they do not commend
themselves to the faith and prayers of God's people.
When
and require their brethren to sustain their contrivances, we have a right to ask them by what authority they do these things and if they can produce no sanction of their measures from the Word of God or the Standards of the Church the bond of our ecclesiastical connection we have a right complain them innovators troublers. to of as and They bound themselves by covenant to one plan, and, behold, they have introduced another. Hence, I can triumphantly retort the presumption upon the Reviewer himself. It is with pain, however, that I add for I was astounded at his declaration upon the subject that neither the Scriptures
;
The
is
view, that neither the doctrine of the Bible nor the princi-
to them,
should detract from their authority. Listen to his own words (the italics are my own) " They," that is, the oppo:
nents of Boards,
"must
system of Boards, " a charge of unscripturality and dangerous opposition to our Standards and to our Creed.
this all.
Nor
is
181
we do
means by which that end may be best secured. The means we propose are those already in operation. These means have been sanctioned by adoption, by long trial, and, as is believed, by eminent success. Now it is incumbent on these brethren to show not merely that or that it has this means is liable to objection and abuse been actually abused in time past. They must make it evident that it necessarily leads to such evils, and that these They must further provide evils are inse})arable from it. which the end, which as they allow system of means a by
ence
is
as to the
must be and
This system of
similar difficulties
is
theirs they
must show
is
is
free
from
all
objections,
in
and expedient. All this our objectors are under obligations to do before they can fairly call upon us to abandon the existing system and to endan^ ger an end of such necessary and transcendent importance." It seems, then, that even if the Boards should be pro\'ed to
itself scriptural, Presbyterial
be unscriptural, and in dangerous opposition to the Standards of the Church, their friends cannot be called on to
abandon them
is
actually provided.
No
matter
until
if
it
God
forbids them,
we
are
bound
to
uphold
is
them
really
the best.
And what
mighty arguments
in
favour
God and
annul our covenanted engagements as members of the Presbyterian Church? Why, they have "been sanctioned by adoption, by long trial, and, as is believed, by eminent success."
as strongly to the
Propaganda
at
Rome,
the Inquisition in
as they
Mohammed
Bait. Lit.
and Appendix
to
this
volume,
182
CHURCH-OPERATIONS.
who
Lord
Oh, tell it not in Gath, publish it not in I trust, however, that there are the streets of Askelon abandon the Boards if they are proved will still those who " dangerous opposition to our to be unscriptural and in ;" and who will require no stronger Standards and our Creed argument in favour of a " more excellent way " than that it being fully assured is both scriptural and Presbyterian
of hosts.
!
God
God
;
has prescribed
for such
He
will certainly
written, as he has entered into an elaborate argument to show that the Boards are scriptural although, according to his own principles, it was a matter of no sort of consequence whether God approved them or not, seeing that they have been sanctioned by "adoption, by long trial and by
;
eminent success."
2.
which will be
upon which he
be of vital im-
and which he
felt to
Scripture and
strictly
be
required
of me.
is
This
princijilc
is,
that
the
resources of her
own wisdom.
Two
it
parts of
dogma
one
is
recognized in
is
sanctioned by the
Word
of God.
stantially the
same.
183
Now
it
is
Gospel must be preached to every creature. It is assumed by the Reviewer, that God has made no provisions in His
Word
for
but as
He
He has tacitly committed to power of making such arrangements as to her, She is His agent, His in her wisdom, may seem most meet. minister of state, His prime adviser, authorized to act in His name and to do anything and everything not positively prohibited that may promise to subserve the end to be accomplished. Speaking of the Church the Reviewer says: " She is now under a dispensation of principles and not of rules. The Church has passed from a state of pupilage to
done, and done by the Church,
her the
full
God now
He has
and great fundamental principles. He has enjoined upon her certain great and glorious duties. By those laws she is to be restrained and guided in the exercise of her own wisdom in devising the ways and means for the accomplish-
ment of the greatest good in the best possible manner." Again " That which the Church is required to do she is empowered to do by all means not expressly forbidden or implicitly countermanded." The principle maintained in the Argument against Boards, that the Word of God is a perfect rule of practice as well as of faith, and that the Church has no right to add to it or to take from it, is pronounced to be Judaical and inconsistent with the glorious liberty secured by the Son of God.^ We must make a passing remark on the expressions employed, because they are ad captandum. We are, then, distinctly to understand
:
God
is
peo^jle
own
eyes!
new
See Ajipendix
to
184
CHURCH-OPERATIONS.
were guided by the Lord in all and that they were at liberty to do nothing of a religious nature without Divine direction. I had supposed that their bondage consisted in the Imrdensome nature of
sisted in tlie fact that they
their ways,
their ritual,
Levitical
and that true Christian liberty, so far as the economy is concerned, implies an exemption not
services.
is
Christian
to
free,
God
what is his duty is just as much commanded, as the cumbrous sacrifices and painful ceremonies of the Jews. If it is Jewish bondage to be guided in all things by the wisdom of God, and Christian liberty to be left to the suggestions of our own wisdom under certain general limitations and restraints, I should say, by all means give me the bondage of the Jew rather than the freedom of the Christian. But the Church, it seems, is " now under a dispensation of principles and
ancient people.
enjoined, just as strictly
not of rules."
tion I should
Had
it
have found
Avhich the
am
meaning.
What
is
and principles of action ? Does a moral principle differ from amoral rule in anything else but the form? A rule is a law prescribed by adequate authority. A principle is anything proved, acknowledged or assumed to be true. The
truth of the principle
is
The
and the
If you make
the principle
must include the particulars so that I do not see how it is possible to be under a government of principles without being under a government of rules. The princi{)le states the general truth out of which the rules of conduct or particular duties arise, and therefore obviously includes them.
185
matters
of practical obedience
the
terms
it is it
may
is
safely be
used as synonymous.
ti'utli
ought
to be
say
That foolish talking and jesting are not convenient, you may regard as a principle the proposition obviously contains a rule. There is a distinction, acknowledged by philosophers, between principles and rules but it is a distinction which has no conceivable connection with this subject. When we inquire why truth, justice and
or law.
; ;
we
but when
Ave lay
down
lohat things
and binding, we may be said to prescribe the rules of morals. Now the Reviewer cannot mean that God has told us in His Word ivhy righteousness and truth are to be sought and cultivated, and left it to ourselves to determine ivhat things are just, lovely or of good report. The Bible confessedly contains a perfect code of moral rules the law of the Lord is perfect. What, then, is the distinction between a government of principles and rnles ? I presume that the Author means by princijjles the ends to be attained, and by rules the means of attaining them and then the proposition will amount to this that God has told us what to do, but not how it is to be done. In other words, he means that the Church is invested with discretionary powers, restrained only by the positive prohibitions of the Divine Word that is, what, from the form of its enunciation, was evidently intended to be passed off as an argument turns out to be a repetition, in almost an unintelligible
; ;
jyriti-
is
the hinge of
principle so important one would think w^ould have been fully and indisputably
it is
argument
is
adduced
There
is
an appeal to
186
CHURCH-OPERATIOXS.
all
;
tliey
moon.
it is
A
is
passage from
Owen
is
Reviewer.
The
Confession of
Faith
is
two articles, amounts to this God has required of the Church certain duties, without furnishing her with the means of performing them upon the principle that where duties are commanded the necessary power is conveyed, she The whole is at liberty to devise the means for herself. force of this reasoning depends upon the proposition, that God has not furnished the Church with the proper appaIn ratus of means for doing all that He has required. other words, the real point at issue between the Reviewer and myself is, whether the Church as organized by Jesus Christ and His Apostles is competent to do all that her Head has enjoined upon her, or does she require additional Agents to assist her? This is the real question: Did Christ give the Church all the furniture she needed, or did He partially supply her, with a general direction to make up
last
:
the deficiency ?
Upon
So strong are
if it
my convictions
meet
is
incompetent to dis-
charge any
assumed
to
that the duty was not Church was thus relatively imperfect. What she clearly cannot do is not commanded. The Reviewer has evidently confounded and it is the source of all his error on this subject the acknowledged Protestant principle, that " there are some circumstances concerning the worship of God and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the AVord, which are always to be
should think
187
with the
all true
general
doctrine
demned among
Protestants
Had
which
so clearly
established
drawn by Calvin, and so unanswerably by Owen, he might have spared himself the
They do
doctrine which
was fully admitted in the Argument against Boards, but a doctrine which by no means covers the principle on which
ecclesiastical corporations are
"
We
founded. I shall let Calvin have," says he, " an excellent and
may
be
in order
and moderation." ^
Subsequently he remarks
"
We do
that well-regu-
Of
the
first
kind examthat
by Paul
women should not appear in public without being and many others in common use among us such as
veiled,
that
;
we
that
we
that
;
we observe some
and other things and sacraments
Of
appointed
for
public
'
prayers,
sermons
Confession of Faith,
Institutes,
book
iv.,
188
CHURCH-OPERATIONS.
;
and the days fixed the prohibition for the celebration of the Lord's Supper of Paul, that women should not teach in the Church, and
the places appointed for these services,
;
of discipline, as catechising, ecclesiastical censures, excommunications, fasting and everything else that can be referred
to the
same
class.
Thus
refer
^
all
as holy
and peace." approve of no human constitutions except such as are founded on the authority of God and deduced from the
discipline
and useful may be classed under to rites and ceremonies, others to A little further on he adds: "I
Scripture, so
that they
may
be considered as
altogether
Divine."^ of no
The
reader
is
here requested to
:
mark
the differ-
Calvin approves
human constitution which is not founded on the authority of God and deduced from Scripture; the Reviewer approves of any human consiiiwiion founded in expediency and The passages already not condemned by the Word of God. extracted to which many others of similar import might
added show conclusively that the only discretion which Calvin allows to the Church is precisely that accorded by our Confession of Faith, and respects " some circumstances concerning the worship of God and government of
easily be
the
Church common
It
is
to
human
is
The
decorum.
which
is itself
decency
tion to the
government of the Church, and not about "some common to human actions and societies." Those "specific regulations" of our Book, which the Reviewer endeavours to trace to ihc same ])rincip]e on which he defends the Boards,^ are mere matters of arrangement,
circumstances
Institutes,
Sj)irit
book
See Appendix A,
189
coming obviously under the doctrine of Calvin, and of a much greater than Calvin, who has solemnly enjoined by the Spirit of inspiration that " all things be done decently and in order." The essential difference between those "circumstances
common
to
human
actions
and
societies"
which
may
prudence according
the
Word," and
of
Church which
is
demning,
dis,
Protestants have united in conthus clearly stated by Owen in his " Discourse
all true
concerning Liturgies"
a discourse
may
mand unto
naturally,
actions
actions,
Now
still.
religious
in the
worship of
God
are actions
Their
religious
relation
Those circumstances, then, which do attend such actions as not determined by Divine institution, may be ordered, disposed of and regulated by the prudence of men.
actions,
For
to be
instance, prayer
is
is
public
prayer
so as appointed
by Him.
This, as
it is
an action
performed by man, cannot be done without the assignment of time and place, and sundry other things, if order and con veniency be attended to. These are circumstances that
attend
all
by
com-
munity, whether they relate to the worshij) of God or no. These men may, according as they see good, regulate and
change,
as
there
is
occasion.
call
things which
some men
way belong
do attend them, but are imposed on them or annexed unto them, by the arbitrary
authority of those
rules in such cases.
^
who
take upon them to give order and These are not circumstances attendins:
vol. xix., p. 437.
Works,
190
CHURCH-OPERATIONS.
itself,
accompany.
Whatof
ever
men may
call
less parts
Circumstances of this
sort,
which
Owen
Word
it?
of God.
He
added
or
is
contrary to what
particular
this
that
To
Owen, the
Reviewer must show that they are circumstances necessarily attending the actions of ordaining ministers and sending them out to preach the Gospel to every creature, considered merely as actions; and unless he can establish this
point, the noble discourse of
Owen
upon
his favourite
Boards as
it
does upon
human
liturgies.
Arguof
Word
God
inventions
seals
their
condemnation.
When
the Reviewer shall have proved that ecclesiastical corporations are mere " circumstances, concerning the wor-
ship of
of
tlie
Church, common
to
and societies," he may conscientiously sustain and support them without deserting Presbyterian princii)les for the extravagant pretensions of Churchmen, Prelatists
human
and Papists.
definition
of circumstances, and
extent of discretionary power in ecclesiastical matters, and he will surely be constrained to acknowledge that he understood neither
what he
when
he wrote, at random, about a "dispensation of principles and not of rules." My faith in the Divine authority of
our Presbyterian forms
1
is
Works,
444.
191
moment,
preposterous
dogma
many
a fair
and leave a bare and barren trunk behind it that it would tie up the hands and feet of our sacred polity, and deprive it of all power of motion or that it would emasculate it of all its strength and vigour, and reduce it to a helpless and exanimate system."
branch of our
ecclesiastical
; ;
On
the contrary,
sincerely
believe
that the
for the
following
Times and
Church
land
:
in these
is
United States as
has
left
to the
Church of Scot-
" It
God
as
a Church, that
He
demn
in the constitution
is, that we fill up the was then drawn, that we build upon the foundation which was then laid, that we carry out the principles which were then brought fresh and immediately from the Word of God. We need invent nothing, displace nothing, alter nothing. Our reformed Church was perfect in the economy of her creed, constitution, discipline and ritual.
reformation.
All that
is
outline whicli
All
we
:
require
is
not to select
among
the institutions of
modern innovators, or the antiquated relics of the INIiddle Ages we have but to return to the condition in which our own Church existed at the period of the first and second Reformations, to find realized as pure and as perfect a transcript of the apostolic Church as can exist among uninspired men. This is an advantage whicli no other Church can lay claim to. And, accordingly, whenever a revival happens to other communions, they are led in consequence to depart from the principles and arrangements of their constitutions, while the more profound and j)owerful the revival we experience, it brings us back but with the greater force to a more perfect conformity to our own glorious con^
Spirit
of the Nineteeuth
Century
for
1842, p.
"27.
See Appendix
A, p. 004.
92
CHURCH-OPERATIONS.
stitution.
We
fear
we
Having now,
and exposed
Church adequately
hands
or
is
or-
ganized to discharge
ous
all
she at
resources of her
own wisdom ?
Church simply a servant of Christ, bound to do what she is commanded, and as she is commanded, acting in all respects
according to orders
;
or
is
invent
differ,
and differ fundamentally, as to the true relation in which the Church stands to Christ. According to my views, the Church is commissioned to teach men to observe all things According to the M'hatsoever which Christ has commanded. the commandments of God those Reviewer, she must add to %vise expedients of her own without which the commandments of God would be of none
cording to his
effect.
It
is
own
Church
do not exactly bind the conscience f but then the commandments of God do, and these commandments cannot be kept
without these inventions
:
so that a
man,
after all,
is
left to
This
may
not
it
would seem
to require a
who
bound
do a thing, or being under the inevitable necessity of sinning that is, of violating obligation by not doing it.
to
^
''
Iv., p.
619, note.
See App. A,
p.
GOG.
193
very acute
he
rules, and government no doubt can resolve the difficulty in the case before us. I might expose the fallacy of his principle by appealing
of principles
and a government of
faith,
their
instructions the
man
of
God may
truth,
nished
equally acknowledged
Church
right to
is
might appeal to the the power of the ministerial and declarative, and that she has no
that
all
make
Word.^
I might
show
manded by
Holy
Spirit.
On
all these
triumphantly refuted.
with the whole spirit
grounds he might be met and might be shown that he is at war of Protestantism, and is undesignedly
It
my
and showing
Church
adequate to
all that in
the Scriptures
enjoined on her.
In
this
way
men
will be severed
I hope
work of Foreign Missions is confessedly the most difficult enterprise with which the Church is entrusted, if it can be shown that she is perfectly competent to
for ever.
As
the
Now
what
is
may
There
is
i.,
a presec. 7.
2 Tim.
iii.
16, 17.
Form
of Government, chap,
Vol.
IV. 13
194
limi'naiy office
CHURCH-OPERATIONS.
which the Holy Spirit must discharge before
home
or abroad.
ISIen
must be
of
man
for its
When men
of
this fact
We
The next
business
is
to send
them, that
to support
them
by supplying their daily wants in their respective fields of The money must be raised in the separate congrelabour.
gations
;
set of officers
When you
money, the next step is to send it to the Preachers, which, with the commercial facilities afforded by the present condition The of the civilized world, can surely be no hard matter.
Holy
What more is required? In what respects is this arrangement defective or inadequate ? The character, qualifications and control of the Minister belong, of right, to the Presbytery, and when they send him out, they are furnished in
every congregation with the necessary organization for supplying his wants.
This
is
cumbrous and
circuitous
The Presby;
Deacons
and
If one Presbytery
is
IMissionaries, provision
made
in
its
bouring Presbyteries.
Gove\'nraent.
This
and the
of
Form
195
God," has pronounced and utterly inadequate to meet the wants of a dying world. The pith of his whole argument if argument that may be called Avhich arrives at a conclusion without any premises at all is contained in the followas "agreeable to the \Yord of
to be preposterous
ing extract
"
The world
is
mon
to
with others, as a
field to
the harvest.
other things
success.
The
present
wants of our
ually
own
by a contin-
increasing
and the sending forth and sustaining them when ready to enter upon their various fields of labour. For the accomplishment of this work,
candidates for the sacred
which
is
men
l>y
and
in addition to this,
this
some agency
means may be disposed of to the best advantage, and by which all the operations involved in carrying out such a plan may be conducted under the most watchful responsibility and with the greatest possible economy. Let any one consider, for a moment, the details implied in the prosecution of this entire work tne extent of the field to be overlooked and accurately surveyed the
men and
number of
ficulties
the
number of
candidates to be
brought forward
vineyard
the indisposition
and yet the absolute necessity of an unfailing supply of means the wisdom, prudence and toil involved in the management and outlay of the funds, and the daily and hourly demands which are made upon the Church by
liberality,
;
these innumerable calls from all quarters for immediate direction, assistance
and co-operation
let
any one
fairly con-
196
CHURCH-OPERATIOXS.
and he will at once perceive how vast is the end to be attained and how wisely adapted must be the means for its attainment. Let it also be remembered that all these claims come upon the Church in every period of the year at all times, and in urgent demand for their immediate consideration and provision. Let it also be borne in mind, that the change of circumstances continually requires a change in the arrangements of the benevolent operations
of the Church.
that for the wise
It will be thus
management of these operations a permanent body of some kind, entrusted with discretionary powers, is
absolutely necessary."^
this
Now
to shoAV
The
question
still
returns.
Why
cannot the
work just as efficiently as the Boards? The first thing wanted is good and faithful Preachers a "continually increasing supply of good and faithful Ministers." Now can Boards make them ? Is it not the sole prerogative of God, the Holy Spirit, to call and qualify and send forth labourers into the harvest of the world? Does Christ require of the Church anything more than fervent and constant j^rayer to the Lord of the harvest, and can Boards infuse the spirit of love to a dying world, and the spirit of prayer to our ascended Lord? Boards can no more make a Preacher than they can make
Presbyteries accomplish this
granted.
They
and
and
by the bounty of
the Church.
r>alt. Lit.
197
why
the
less
respected
of labour
that
is
to
But what is to hinder the Presbyteries from' supplying them with the means of going wherever God, in His Providence, may call them ? Give them the money, and they can easily procure
must be supported and
sustained.
their
own
tions require.
to consider the
is
extent of the
What
of that?
;
It
confessedly
fifty or
but cannot
it
And, again, is it not the duty of each missionary He cannot expect that others to select his own field ? should determine for him where God has called him. This is a matter which he must settle for himself, and, having settled it, the Church is to help him on his journey after a godly sort. We are next to consider the number of MinBoard?
isters to
be sent forth.
as well as a
Why
them just
after all,
Board?
And why
byteries support
them
just as comfortably?
The money,
under
must be
can
see, this
who have
five
by a body
Ncjt to
men-
manage through her regular and constitutional And I here challenge him to construct a single
syllogism, which will not palpably beg the question, out of any of the materials contained in the passage which has
pompous enumeration of
from whicli
lie
has
198
CHURCH-OPERATIOXS.
without kiughing at
to see a
liis
own
extravagance.
It
is
really
amusing
ing
is
man
start out
what he intends
to prove,
and then
thing to be proved.
The Reviewer's
then
the proof
is,
includes a great
son
is
given,
many particulars and not a solitary reawhy these particulars, so elaborately detailed,
manage or
conduct. If we should grant that his premises prove the necessity of a " permanent body of some kind," we might
ask whether a Presbytery is not as permanent as a Board ? It can meet as often upon its own adjournments, and frequency of meeting is all the permanence which any body of the sort can have. " Would any merchant in this
still
mercantile country," asks the Reviewer, Avith an air of triumph, " entrust to such an agency the accomplishment
management such continual oversight, such deliberWould any sensible and prudent-minded ative wisdom? the affairs of our Missionary Boards, commit Christian man with their hundreds of employed Missionaries, their numertheir
dreds of young
the twelve
men
in its
watch and
care, or
it
our Board of
involves, during
congregation ?" ^
by Deacons within the bounds of each several But here I am constrained to ask, Who such a scheme? It is assuredly not to be ever proposed
found in the Argument against Boards. The plan there insisted on is, that the courts of the Church, the Presbijte1
Bait. Lit.
See Appendix A,
p. 587.
199
now done by
And why
and just
We
ask
however pomp"sound and fury," must still be taken as " signifying nothing." He must show us why it is that the " supervision, direction and control " which he
how
full
soever of
life
money
I ask triumph-
and echo answers. Why ? The Reviewer having shown, as he supposed, the inadequacy of the scheme drawn from our Standards and main-
Why ?
tained in the
Argument
is
is
uixscriptural
" It
unscriptural," he asserts.
;
it
them by necessary
stand
inference.
It
therefore,
to
be de-
Are we then
to under-
him
and that Deacons are not recognized in the Word of God? Does he believe that our whole Presbyterian Form of Government is a mere human invention not contained in Scripture nor deduced from it by necessary inference? But how does the Reviewer establish his point that the plan set forth in the Argument against Boards is contrary to Scripture? By asserting, first, that Deacons are confined to par-
ticular churches,
poor.^
and empowered only to take care of the That Deacons are officers, elected and ordained in So are Elders but as there particular churches, is true.
;
is
for the
^
Church
Bait. Lit.
See Appendix A,
p. 589.
200
is
CHURCH-OPE UATIOXS.
nothing to prevent the Deacon from exercising his pecua wider sphere.
is
liar functions in
Pastor
is
installed over
An
Elder belongs
to a specific congregation.
Constitution, therefore,
wrong
him
to sit as a
member of Presbytery ?
ficer in
show how Elders and Pastors are ever formed into Presbyteries. He must either admit that the Presbyterian Form of Government is unscriptural, or that Deacons may act for
Presbyteries as they act for their particular congregations.
His only alternatives are Congregationalism or the abandoning of his reasoning upon the subject of Deacons. His syllogism is, that whoever is installed as an officer in a partic-
Church catholic Deacons are so installed therefore Deacons can never be officers of the Church catholic. I mio-ht chano-e the minor
ular church can never be an officer of the
;
proposition
and
He
Which
By
the
same process
may
Is
But
it
common method
is
of in-
to inculcate general
truths
by
insisting
Our Saviour
and the
teaches
of the
field
hairs of our
we
rise to
we
are often to
pursue the same process of cautious and accurate induction. "When our Saviour is asked. Who is our neighbour? He
gives no formal and elaborate definition
;
He
simply
states
201
may be
gathered.
The Decalogue
itself
by admitting the principle that " under one sin or duty all of the same kind are forbidden or commanded " many of As, the precepts containing only examples of a large class.
then,
it
is
example, where
in-
to
It
is
certain
by the Apostles
bursement of funds
for
Their
we should leave the Word of God and serve tables. But we will give ourselves continually to prayer and the What would they have gained by ministry of the Word."
" that
^
other
purposes
It
must be
mind
mentioned,
in accordance with the general method of Scripture, as a specimen of a class, and that the reason of the appointment
Here, then,
is
Argument
against Boards.
Deacons acted
for tlie
whole
col-
by travelling about with thcni in their various missionary tours, but by being under their inspection
and control while they continued in Jerusalem. They stood in the same relation to them that I would have them occupy
in regard to our Presbyteries. as set forth in the
tural
The
office
of Deacon, then,
is
Argument
and
1
against Boards,
both scrip-
and
constitutional,
all
Acts
vi. 2, 4.
202
efforts to
CHURCH-OPEEATIONS.
make me
the originator of
new
officers
and a new
and
ridiculous.
The
idea
that a
Deacon cannot attend to the secular business of the Presb} tery or Assembly, without being removed from his
is
particular congregation,
perfectly ludicrous
and absurd.
it
In reading
hard
to believe that
he
is
really serious.
His whole
train of
reasoning has so
is
much
been
egregiously quizzed.
Still,
it
Reviewer
Argu-
is
"perfectly chimerical.
It bases a
What
operation?
AVas
it
Is
our whole
Form
If
so, it is
time
and to abandon Presbyterianism as a mere chimera, which, however attractive in theory, can never produce any valuable results. It assumes," continues the Reviewer, "a self-controlling, self-perpetuating principle to exist some where or some how within these o^ierations."
This sentence I do not understand.
I cannot see
why
it
as-
in the case of
Nor do
is
I see
from
it.
The whole
sentence
unmeaning.
"to our several judicatories a foresight and wisdom which can provide for the thousand contingencies which may arise during the course of every
attributes," he proceeds,
"It
year,
all
now occupy
and com-
203
often the Boards meet/ and why the Presbyteries share of foresight and wisdom as these contrivances possess? The objection lies just as power-
how
session,
it
If the
to prevent
is
may bethought
of the argument,
Boards manage the business committed to them. The four Boards of the Church consisted, in 1840, of the following number of members, viz.. Board of Domestic Missions, 64 members, (p. 61 of its Report) the Board of Foreign Missions, 120 members, (pp. 31, 32 of its Report) the Board the Board of Edof Publication, 104 members, [pp. 18, 19 of its Report) The writer of this note was ucation, 68 members (^. 17 of its Report).
; ; ;
never a
member
about
its
internal
economy or proceedings.
He
member
if
The Board
of Publication meets
monthly, but
is
we should
Executive Committee, so
its
many
as one in ten of
members
its
rarely attend
regular meetings.
We have
they are
attended every
its
organizaonly.
meeiings were at
first
semi-annual
now annual
The Minutes
its
show
that the
Board held
annual meeting in Philadelphia, that its sessions continued three day^, and that 40 (out of its 120) members were present, during some part of those sessions. Our recollection is, that in 1841 the case was still worse; indeed that not more than a dozen persons regularly attended the short annual sessions of this important body. Now can anything be more ridiculous than to say that a few persons, met for a few days once a year, can
fulfil
Church
in regard to
to do tin's ^mrk this well? It would be a most edifying commentary on the urgent pleas for the incapacity of our church courts and the ardent commendations of the labours of our ecclesiastical corporations, if some one would publish a table of their times of meeting, and the attendance on their meetings, for a series of years. We
tliat
new
is
who
are vir-
Note hy Ed.
204
CHURCH-OPERATIONS.
is
what
as emergencies
may
require?
In chapter
of our
Form
and
this,
by
tlie
way,
is
an additional
forthcoming from
all
Church."
And do
be /orci6/7/ forthcoming?
The Lord
God.
I
to expect that
any but
free-will
or no.
If there
and of zeal
kingdom
diffused
if the tree
be W'holesome.
is
The Pevicwer
charm avarice
into
God where
which the Scriptures attribute to the Holy Ghost. to remember that there was a point at which the magicians of Egypt were compelled to pause. There were some wonders which their enchantments could not compass, and which only the finger of God could
offices
achieve.
do so gratuitously."
And why
is
it
any harder
to find
Deacons
sary?
And why
should
God
in
Lord
in attending to
who were
ordained to a
much more
trou-
205
The Reviewer seems to ? no such thing as vital godliness in any of our congregations ; that the Boards are a standing substithink that there
tute for the graces of the Spirit
;
and
that, consequently, if
first
first
tear of
sympathy, the
relief,
first
sigh of
for
prayer for
or the
first effort
salvation.
If
this,
tiplied churches,
The
man
can ever
If
be
so,
may
Weep
own
hearts,
no sleep
built
to
the in-
sulted Spirit of
God
selves,
we cannot expect
If,
our most
burying
we
and
of
He
way
in
all
His commandments
men
abundance will be found to fill all the offices which Christ has appointed in His Church. His people shall be willing
in the
I beg the reader now to review calmly and dispassionately the assumptions
which
"most Utopian and gratuitous" charged upon the Argument against Boards, in the passage which has been considered, sentence by sentence, and seriously ask himself whether they amount to anything more than this that Christian men love the Lord Jesus Christ and His cause,
:
and are
this the
and dej)artments
?
Is not
206
CHURCH-OPERATIONS.
is
pronounced
it
to
be pre-
And
has
come
to this, that
all faith, all love, all zeal, have departed from our borders, and that a man who shall venture to assume that such things as grace and piety are to be found in the length and breadth of the whole Presbyterian Church in these United States of America, must be held up as utterly wild, Utopian and bereft of his senses and in love with chimeras ? visionary And dost Alas for the Church to what a pass are we come
thou,
my
brother, read
me
Boards? Shall the man who does not tremble, notwithstanding solemn vows, to denounce the institutions of God and to uncover the nakedness of the mother that
fully of the
who
who
when
the
Whence
all this
it
all
con-
tempt
Church ?
all
How
comes
to pass
when
is
the
Church
is
dead, dead,
And which
?
of
all
our churches
He
on the
assumption that neither they nor the churches take any interest in the matter; and this is tantamount to saying
that there
all
is
no real love
to
God
is
or
His
professing people.
He
fairly
sufficient, or that
is
now, that
may
Reviewer has
207
of the case."
accom-
and
efficiently
Church has a right to For aught that appears, she can do without them therefore, upon his own principle, she has no right The necessity upon which the riglit was to appoint them. suspended does not exist, and consequently the right itself disappears " m levi aere.'^ The Church can ordain Ministers just as well without them as with them. She can send them abroad just as well without them as with them. She can raise funds just as well without them as with them. She can attend to all proper secular and spiritual concerns just as well without them as with them. Therefore they
without them.
;
His defence of Boards, conseHis argument was, that the appoint them because she cannot do
may
And
sion of the
whole matter.
an a priori argument against the principle of the
There
is
Reviewer that God has prescribed only the ends to be accomplished, and left the invention and adjustment of the means to the wisdom and discretion of the Church herself,
would seem, ought to give satisfaction to every That argument was fully stated in the Argument against Boards, and noticed in the review only AVas there ever a more remarkable into be perverted.
which,
it
Christian man.
"
It
Church
is
under obligation
against Boards
to carry
on
The
and
^
principle of the
Argument
is,
that the
courts
Church, consisting of
its
Bait. Lit.
See Appendix A,
p.
oSd.
208
CHURCH-OPERATIOXS.
it,
That is, because God has His instrumental agent in this business, she is at liberty to appoint and ordain another for herself. The Head of the Church is virtually charged with folly in all His arrangements, His plans are found to be utterly defective and inadequate, and unless the Church interposes with her wisdom the world must die without the
and most
effective
agency."
as
light of the
knowledge of God.
;
machine
and cannot work What an until man has given it the finishing stroke. impeachment of Divine wisdom, and what an extraordinary
so clumsily put together, that
will not
specimen of reasoning
that because
He who
God
vision, therefore
or,
we
because
He
bound to resort to crutches, would reason precisely as the Reviewer reasons in the case before us God has appointed the Church for the purpose of
ins;,
therefore
we
are
Word
of
life
we
But
pass-
it
among
the dying
bounds
tures ?
What
"
say our Standards and what say the Scripthis catholic, visible
Church Christ hath given the ministry, oracles and ordinances of God, for the gathering [mark the expression] and i)erfecting of the saints and doth by His own in this life, to the end of the world presence and Spirit, according to His promise, make them The reader will note that God makes effectual thereunto."^
Unto
'
3.
209
effectual by His presSo says the Confession. The Reviewer says that the Church makes them effectual by her oion Boards.
What
;
say the
"
And
Prophets
work of
posed that
He
had
had
sufficiently furnished
which
He
The Church
;
more was needed for we find her going fojward on her grand Missionary enterprise with no other agencies in operation but just those which Christ had appointed; and experience would seem to indicate that she was abundantly provided for her office, as no Missionary annals that the world has ever seen contain more signal and
time, thought nothing
may
be,
we
are shut
up
to the conclusion,
was a
New
Testament,
effect-
God
cannot be questioned,
and as the wisdom of the Son of we are bound to believe that the
God "
will
always be made
effectual,
Spirit, in
There
is
but one
way of evading
there
is
is,
any model of church-organization divinely prescribed, or that it had reference to the duties and functions to be discharged by the Church neither of which can consistently be done by any true Presbyterian. The scriptural view of the Church, as a visible institution, is that she is a mere instrumentality employed by Christ for She is the the purpose of accomplishing His own ends.
;
by denying that
body, and
He
the
Head
1
and
as the
Eph.
Vol. IV. 14
210
CHURCII-OPERATIOXS.
act
move and
is
by the
wisdom nor power of herself. She is the instrument, She is not His confidential adviser, to His purposes, and whom He consults concerning His plans. She is not His confidential agent, to whom He communicates His will, and leaves it to be exeShe is a positive institution, and cuted as she may see best. therefore must show a definite warrant for everything that she does. It is not enough that her measures are not condemned. They must be sanctioned, positively sanctioned, by the power which ordains her, or they are null and void,
will,
and
United
under a
Hence, so far
is
the Church
is
herself
by which her glorious Head accomplishes His purposes in the world and, therefore, as being ordained by Him, must be completely adequate to meet the ends in view and this conclusion being once admitted, the argument of the Reviewer necessarily falls to the ground. If he should contend that where duties are enjoined, the power to perform them is conveyed, behold all the power in the Divine Constitution of the Church If he should still persist that where ends are proposed to be accomplished, adequate means must be adopted, behold God has given us the means in the same Divine institution, and promised to render them effectual by His presence and Spirit. In this way I have sufficiently answered the Reviewer, by showing that his minor proposition is false, without entering into a full refutation, as I might do, and as I may yet have to do,
;
:
!
of his major. At present, I have preferred the course which would give me the opportunity of showing that we might leave the suljject of Missions just where it is left in our Standards. I have thought it sufficient to state that his fundamental principle is a fallacy into which he has been
led
entirely separate,
and leave
211
abandon it. I have felt no serious do not suppose that there are half a dozen Ministers in the Presbyterian Church who could seriously embrace it when fairly set before them in He chose to rest the defence of Boards its naked deformity. upon their necessity. On that ground I have fully met him. The argument between us might here rest. But I think it well, before closing this article, to notice briefly some of the objections to the Argument against Boards which have not
to his
to
own candour
inclination to expose
it,
as I
One
of
its
and
insists
upon
it,
INIinisters
do not cease
the Boards.
to
The
be rememIs
it
not a very
duties of
Ruling Elder,
Bishop or Evangelist ?
If the duties of these
men
which
my argument
is
answered.
It signifies little what they were when they went there. The question is, AVhat do they become after they go there ? As to the Boards being ecclesiastical courts, the Reviewer
in
God's house.
?
What more
a Synod
is
necessary to a
court that
may change
lawful power
word which
the
Argument
against Boards
applies to the Boards, but the thing itself remains: the unis still
do what,
if
The
point of
the argument
in the possession
212
CHURCH-OPERATIONS.
in the application of the
name. The Reviewer deBoards interfere with the parity of the ministry, and yet admits that undue influence may be exerted by them.
and not
nies that
I can only testify as to what I have seen and lieard. I saw and heard a Ruling Elder give a solemn charge to two Ministers
among
distant
and perishing
heathen.
done under the same circumstances? The Reviewer also maintains, that what is done by the Boards is done by the Church in her ecclesiastical capacity. He would be nearer
the truth in saying that
siastical
self,
it is
capacity.
The work
by her-
own argument by
to sup-
is
They do not, according to his own statement which I leave him to reconcile with other statements which he has made upon the same general subject they do Then we are at liberty to destroy not bind the conscience. them. They cannot surely be so vastly important as he makes them, and yet have their existence suspended on so slender a thread. Every dollar might be withheld from them, and yet no guilt incurred. They might all be de-
stroyed,
his
own
no
them, and as
many
in
much danger
lets."
tomb of
Capu-
their
own hands.
The
Church abso-
lutely requires
Form
were contemplated by
The
first
has reference
213
and harmony of the whole body, and The its extension and enlargement. Church is regarded as one whole, and its visible organizaThe General Assembly is the tion is adapted to its unity. " bond of union, peace, correspondence and mutual con-
fidence
among
all
our churches."^
Our system
of courts of
all
the parts
of the Church together, and to preserve the unity and integrity of the body.
as
well as united.
Now
This
the
first
its
step
num-
ber of
particular congregations.
Whatever
provision,
made
new churches is just its provision for Missionary Wherever it has lodged the power to do the
lodged the power to do the other.
pressly given to the Presbyteries,^
operations.
one,
it is
has
ex-
Now
and
this
power
to the Presbyteries
The
Presbyteries are
to
be
united.
in
churches."^
How
Constitution
never contemplated
for
whom
eli. xii.,
it
Form
of Government,
sec. 4.
^
Ibid.,
cli.
x.
214
CHURCH-OPERATIONS.
to ordain Ministers
power
2.
which I repeat here because the Reviewer seems not have understood stated the Argument against Boards in way, the churches
Another reason
to
it
as
in
is
that,
this
will
know what
all their
by Presbyteries. Very true; but what signifies an endorsement to me by a man or body of men of whom I am profoundly ignorant?
Personal knowledge, either of the party
is
indispensably neces-
may
support a
man with
They should either know him themselves who testify to his character. Under the system of Boards, the churches in South Carolina may be supporting a man sent out by a Presbytery denouncing them
good conscience.
or
know
those
and hypocritical a Presbytery that would Ministers and excommunicate all their members. They do not know to whom their money goes. How then can their prayers and their alms go together? But let the Presbyteries take the matter in hand, and their and as all the churches will know who are supported personally known to Presbyteries in the same Synod are
as unchristian
all
silence
their
and know what they are doing. There is here a against an ignorant upholding of false men and false doctrines. 3. Another reason is, that by such an arrangement the undivided energies of our churches might be called into action. The whole body would be reached. Let it be
sionaries,
made
new and
would speedily
arise.
But
I proceed to a reason
the Church.
]>eculiar condition of
215
4. There are elements of division among us points on which Presbyteries and Synods are known to be divided.
A central j)lan
any hope that it shall be permanent. I need not specify. My meaning will be obvious to those who have watched the progress of discussion and the march of opinion on the subjects of slavery, temperance, and kindred topics. Prudence would seem to dictate that our combinations, if we would preserve peace, must be as few as possible. In this way Christian charity and the unity of the Church may be
alike preserved.
Argument against Boards, and comhim upon his own ground. His ideas of
church-government and ecclesiastical power strike me as being exceedingly loose and exceedingly dangerous. His
those of Hiahdo make the Church a Divine institution but he makes it, to a mournful degree, a mere human association, and then clothes it with the same
churchmen and
succession
rests
ascribe
to
it.
If he believed that
Presbyterianism
and be
less
prone
man
is
in
its
stead.
My
my
is
founded on
Divine
origin.
am
principles
make our
and
efficacy
find experience
more
The
sickly senti-
mentalism, which for years has passed current for the spirit
which has been fostered and diffused by the American Board and kindred institutions, and which apINIissions,
216
peals to
faith of
tlie
CHURCH- OPERATIONS.
carnal sympathies of
elect,
man
God's
has had
its
work.
Lord
men from
The Church is waking up is beginning to revive. magnitude and importance of the (contest with the powers of darkness and knowing her enemies and the enemies of man to be strong, vigilant and active, she is inquirto the
;
for
weapons which
day of battle, and drive her enemies discomfited before her. She is returning to the simplicity of faith, and inquiring It is a good omen. for the old paths of safety and success. awaits our Church that destiny yet glorious that a I trust
;
God
to Pelagian principles
is
now
about to deliver her from an equally galling bondage to human traditions, for the purpose of making her a joy and
praise in the whole earth.
As
up
Amo-
and Hittite from the promised land, so we are brought up from as mournful a captivity, and girded with the whole armour of God, to take possession, in the name of our Master,
of the revolted tribes of earth. noble enterprise.
liCt all
God
is
preparing us for a
let
them
all
come up
in
phalanx
the mighty, and they will soon have as signal wonders to celebrate as the ancient people of God.
faith in the
in the
Divine appointments;
and when
and lamps
our
fully
To
this faith
Church
tles,
is
returning.
God
may be
!
established
THE question
expedient to
zation of the
Assembly being
Is
it
make any
Dr.
Thorn-
well
said
This diversity has long and it is a diversity of opinion, deep, radical and sincere. The question has been agitated in the Assembly and thi'ough the press. It is curious to notice the manner in which the friends of the present organization have treated the opinions of tlieir opponents. It is not very long since they earnestly insisted that tlie difference between us and themselves was merely nominal, "mere hair-splitting," the difference merely " 'twixt tweedle-dum and tweedle-dee." But the obvious inference then was, that they ought to have conceded the change. Suppose those who desire the change are weak, but conscientious if
:
why
weak?
not give up to the conscientious the trifling boon they ask ? We do not profess to be strong-minded or large-minded, but we do profess to love Christ, and to feel bound to see, so far as in us lies, that the Church does execute His commands and if you think there is no principle that divides us, why not indulge our conscientious ob-
Why
jections ?
But now the ground of our brethren is shifted. The difference between us and them is now admitted to be one of importance. It is vital and essential. The things at stake are substance, and not shadow. At first we were mere theorists, advocating what did not differ from the system actually existing but now the thing that was declared a mere abstraction begins to be viewed as something very dangerous.
;
makes them
will
differences.
The
now resumed
is
218
here as
are
evil,
CHURCH-OPERATIONS.
and
likely to
do not deprecate it. We Redeemer's glory and the interests of His kingdom. We all love the truth, and are equally concerned for the honour of Christ's Church. We have no by-ends to subserve. 1 am no party man, but 1 am thoroughly a Presbyterian, and, having come here to deliberate and vote for the good of
beget more
evil.
met
my
vote shall be
is
but an
ofF-slioot
the organ-
Our differences about Boards spring of the Clmrch itself. legitimately from our differences as to the nature and constitution of
There are amongst us those who hold that God gave us He gave us our doctrines and that we have no more right to add to the church-government, which is Divine, than to add to the doctrine, which is Divine. Tliey hold that while the Church may, of course, employ whatever agency is really necessary to do the work entrusted to her, for that is implied in the very command which enjoins her duty, yet she has no discretionary power to create a new church court or judicatory, or body, of whatever name, to stand in her own place. Others, as wise and as good men as the first, believe no definite form of church-government is of Divine origin, but God has left it to man to organize His Church and that just as civil government was orthe Church.
but man is left to arrange its particular form as may, in his view, best suit particular circumstances, so churchgovernment may be modified according to circumstances according to
dained of
in the general,
God
human
man
is
to
whims of men. God gave only work out of them the best system
left
that he can.
shape them pretty much as we please. But the other holds that God gave us a Church., a Constitution, laws. Presbyteries, Assemblies,
Presbyters, and
tion of
all
that
He
ohej/.
tude
in the
hear and
helieve, in
the other
it
is
to hear
and
Of one
is,
the Scriptures
command."
in blinking this question, for
There
is
no use
ical difference
respecting the
first
Church does
exist,
who
man
it
is
not to be
is
Church
as
comes from
219
He
enjoins.
We
God
The General
itself.
Assembly
is,
and ought
Board of Missions
It will
be said these views are narrow; but are they not true? They are founded on the jus divininn theory of church-government, which recognizes
all
the
members of
this court as
trust.
members of
it,
because
God
We
it.
and as conscientiously
is
federative unity,
;
the re^jre-
sentative principle
upon which
and upon which principle it is that all of us are alike here Ministers and Elders upon precisely the same footing as members of this court. We are all here as Ruling Elders only rulers can enter into the aswe cannot admit here any person that is not semblies of the Church And the Ruling Elder recognized as a ruler in the Holy Scriptures. Both come here as is not here simply by appointment of the people.
Lord's house.
And
it is
dom, that the mem1)ers of tliis court have committed to them, for the Church, that work which they may not delegate to any other bod}'. Is it said that thus I deny the right to any other denomination to call A Church may be a I do not deny it. itself a Chiu-ch of Christ? true Church though imperfect in its organization, as a man may be united to Christ by a saving fiiith, .yet deny doctrines the reception of which is essential to the perfection of Christian character.
[Here Dr.
adjournment.
he
liad
Thornwell was interrupted by the hour of On the next day, after recapitulating what
:]
She
she has a
authority
This
is
Her
ministerial
and
declarative.
She only
work He
to
and only executes the her to make and enforce, save those of circun)stantial details; and the power to
gives,
enjoins.
He
No
left for
make
her.
these
is
requisite in order
220
to
CHURCH-OPERATIONS.
;
bnt she
may
not go outside of this necessity and transfer her work to another body
to be
we
correctly appre-
hend the
and
if
we duly conceive of the solemnity and responsibility of all their action, we are prepared to see how all this bears upon the question of Boards. Now, what is a Board? Have the brethren distinctly conceived in their own minds what it is? I do not ask for the meaning of it, in the etymological sense, as when we speak of a Board of Health, or of Couunei'ce but in the sense defined in the Constitution of this Board
;
meaning of the word as the thing is actually and distinguished from a simple Committee. What is a Board of this General Assembly ? It is a comIll the first place., it is an organism and not an organ. plete body, to which the General Assembly has entrusted a departIt is a complete whole; all ment of the work committed to it.
Church.
I ask for the
lis,
understood among
it.
It has
and now they want to give it feet, It has a President for its that as it exists alone it may also go alone. head, with a body of many members it has an Executive Committee and now our brethren propose, by a " Travelling Secrefor its hands to ,travel over the whole land, and, tary," to give it feet to travel if they could, they would enable it to fly with the wings of the wind. Now take this body, thus organized and equipped, and wherein does it diff"er from a church-court? Talk of it as a mere organ It mere hand to be directed and moved and used by the Church is a hand that has an arm of its own to move it, and a head of its own to direct it and, as experience has lately shown, it moves more It is as completely obediently to its own head than to the Assembly. a moral person, with rights and powers to all intents and purposes complete and definite, as any court in the Presbyterian Church. It stands up, side by side, along with the courts which Christ has ordained, and we have handed over to it the work we ourselves ought In what, I ask, does it differ from a Synod or a Presbytery? to do. The sphere of those niay be larger and more varied, but the nature You say the Board is of the power conferred upon this is the same. You say a responsible to the General Assembly; so is a Synod. breath can annihilate the Board so it may a Synod. The Assembly has as much power over the Synod as it has over the Board, and
; ;
can dissolve the Synod just as it can dissolve the Board. In fact, see the Boaid standing side by side with the Genei'al Assembly itself, as fully ol'iceied, as complete in its organization, and even more
it
we
221
existence, so far as
What
? But in up other courts co-ordinate with His courts, and as supreme in their own sjahere. Now, sir, the question comes up. Who gave you the power to make
through which Jesus Christ has ordained that she shall act
You
These mere circumstances All this needed to be supplemented to the equipments of our Church Then is any other Church as well equipped as ours for tlie jNIissionary work, for any other Church can append to itself these human contrivances
details.
!
mere circumstantial
as well as ours
You
say
it is
is
therefore allowed,
because necessary.
is
adequate, as organized
at its
hands?
Have we
and njotion?
of
Have we
and
You
Word
God
borrow of us a General Convention of Presbyters? But our brethren have actually formed within our own Church bodies which Independents were driven to form, because their polity is inadequate to the work Christ requires of His people We
to
!
You have
away our birthright, arid putting on the rags and tatters of Independency Yes we take up its rags and tatters, and endeavour out of them to patch up something Avhich we offer to Christ and to the world as a substitute for His divinely organized Church The whole thing is a virtual re]iroach upon that Divine organization which we profess to have received fi'om the Holy Word, and in clinging to it we pertinaciously repudiate in jiractice the very Church in which we profess to glory Is our Church competent or is she not cnmpetent to do her work? Is she so organized, and so equipped, and so officered, that she can, in the use of her own courts and her own powers, do what the Master has bidden her to do? If not, then openly acknoware thi'owing
!
ledge your beggary, and cast about for the best system you can find If not, then openly acknowledge your impotency, and pronounce your
is
They
Cod gave
she refuses to do that work in that organized capacity, but appoints another organization to do it in its organized capacit)i. The Boards
are the vicars of the Assembly,
re]irescntatives of the
and are in its jihicr. They are the Chmx'h as an organized hodi/. This is, in fact,
admitted privately by our brethren, for they hold that when a Board
222
CHURCH-OPERATIONS.
Thej' -will tell you that the Boards are the acts the Assembly acts. Assembly's representatives, doing the work in the place of the Assembly and they quote the maxim which we admit to be applicable here, " Qui facit per alium facit per se." But, Moderator, who gave
;
Would
its
the country
submit to
let
appointment the
its
power of
into
all
legislation,
ease?
Now, Jesus
are, in
vj^x^^^^ T<^*
the world, and has furnished you in full for the work, and you your organized capacity, through your courts and their own
And
jt/L
^i*"
It
is
too troulilesome to do
Thy bidding
our-
^\
^
^y* "
'
aMv
'
the Church
but here
is
is
is
which we haA^e delegated these prerogatives and duties Thou didst enjoin upon us? Can you act in this matter by a vicar f Have you a right thus to act? You cannot: you have no such power conferred upon you as a Church. And let me, then, remind my brethren that this binding limitation of church-power is what the people of Grod have always contended for. This was the very point in dispute between the PuriThat Church maintained that the tans and the Church of England.
constituted,
and
to
Scriptures did not forbid the Liturgy, nor the sign of the Cross, nor
of these
posed.
required in
gown and surplice, and so these might But the Puritans contended that none the Bible, and so none of them might be im-
power.
The absence of the grant, they said, is the negation of the And what did our Covenanting fathers in Scotland fight for
princip^le,
?
that the
sir,
Church
Word ?
And
we,
to-day, are
standing up for the only principle that can keep this Church of ours from flying off out of her orbit ami dashing into the orbits of other
stars
In the third place, let us look at the principles of action which have governed these creations, and we shall see still more plainly that they are complete organizations, and, also, that they work evil and not good. The iiractical ends of the Boards have been two 1st. They aim to
:
awaken
interest
2dly.
To
increase funds.
As
223
speciallj'
The Missionary
to be the healthful action of the Church's hfe, but a substitute for it; something worked up in the Church's bosom by special influences and excitements. There must be a large institution or Society in the bosom of the Church, corresponding to the American Board of Missions, and men must be stimulated into Missionary zeal by being invested with
Thus a
set of
men were
who
is
dled
ill
them.
Church
Must not
this
have weakened
is
the general influence of the idea that the Church herself ary Society, and that eveiy
a Mission-
member
of the Church
is
to
have a part
This has
and
work ?
Sir, it
But
been
was sought
by the
my lot
have part
in
many
and I do not know that I was ever yet betrayed into saying an unkind word of any man in the Church, or of any institution in the Church I was called on to oppose. But, sir, every instinct of my nature, and every holy impulse implanted within me by the Spirit of Grod, rises up with indignation and horror against this princij^le that men may buy places of honour and trust in this free, glorious Commonwealth of Jesus Christ.
this entitling of
to become consulting members of the Church or of her Boards which they tell us are the same thing this selling distinctions and honours in the Church of Christ for filthy lucre, lor
men
money
when nothing
is
only motive of
all
our contributions.
Whatever
in
I would at least exand for ever blot out this organic feature of our present system, as I hope God will wash out the sin and shame of it in the blood of His dear Son. But there was also at first, and for a long time, connected with this scheme for raising funds, a system of Agents, as part and parcel of the same arrangement. The first indication of healthful action in the Church upon this whole subject was her revolt against the employment of Agents to do a work which the Pastors, Elders, Deacons and people were organized into a church on purpose to do. Slowly and reluctantly, sir, some of the very brethren who confront us to-day consented to dispense with this system. Slowly and reluctantly they wei-e persuaded to rely upon the church-organization which the Lord gave us for the collection of the benefactions of His people. But it was done, and the "innovation" proved, as they all now confess, most advantathis discussion. Moderator,
were
it
my
power
punge and
utterly
224
geous.
CHURCH-OPERATIONS.
And, Moderator,
I look for the time,
tlie
and
I predict that it is
not
flir off,
when
spirit
of similar "innovaall
whip of small
men by
committed only to the Church of God. Such is the Scheme of the Boards as established in the Presbyterian Church. Moderator, 1 have confidence in the men who control our Boards, and whilst in their hands we may escape the more serious evils which we dread, yet, even now, there is discernible in the Boards a disposition to act independently of the Assembly. Like Lord Chatham to his constituents, the Boards have been heard to say to the Assembly, "We regard not your instructions, for we have too much regard for your interests.'" In worse hands all these evils which we have pointed out would grow
The egg of the serpent is harmless, but it contains a serpent. The Boards may be harmless now, but they contain a principle fraught with mischief in the day of trial. It is safer to adhere to the Word, and the system we have derived from it, than to be ever consulting While we the suggestions of human wisdom and mere expediency. stand by principle Christ is with us, but when we forsake our princiciples we desert Him. Now, sir, let us look at the opposite system.
"worse.
is,
is
society for
all
spiritual purposes.
Every church-court
is
is
Board of
member of a
Missionaiy
We
assume
principle
its
New
School controversy.
The second
whatever
restricted.
is
is,
that, the
the measure of
action,
necessary to execute
functions.
To
this point
we
are
Now, what
1.
to be
Wisdom
in council
2.
Efficiency of action
3.
Responsi-
ComThe Com-
mittee
and direct and immediate Every desirable end can be secured legitimately without delegating our work to another body, as our vicar
unites
deliberation,
in our stead.
But, thirdhj, the organization must of course look to the raising of of giving as
worship
and
Church accommodated
may confidently
trust
225
answer to
Church,
tliat, bj'
it
it
will
shall
be held up
b\'
a faithful ministry.
for Agenand would have
is to
When
cies,
this doctrine
was
first
as an "innovation,"
When we
viewed
it
as
a schema-
piece of machinery
and
it is
called
it
it
to vicars, is
"your j>/a??." So, now, this must do her own called by these brethren "your
I contend that
is
of God.
We
tematic giving
which cannot be performed by proxy any more than can prayer oi praise. So in reference to the Church's work of Evangelization. She is responsible for it herself, in her oi-ganized capacity, and may not undertake to do that work by vicar any more than she may pray by vicar. And the great need of the Church is a sense of her oUiyation
to give.,
to wo7-Jc, for
her Lord.
seen in
directness of
its
relation to the
is
simiolicity
bly,
of
its action.
A Committee
its
Assem-
servant.
Commrsaio))
is
the
Assembly
is
perpetuated.
The Church,
Assembly
which
the
Committee of the Assembly, is like a man that uses his own limbs limbs with which he was born, and which are liring legs, forming part of his living body. But the Church acting through these Boards is like a man with a cork leg, fastened on by a strap and socket and buckle, which can never answer fully the
same thing
or,
again, through a
Board and
if
we were
to grant this, I
must
still
at-
principle.
Fathers.
but I must notice some objections. First, there is the prestimption which exists against all change. Our brethren say we must not have "innovation." Sir, we propose no innovation only a return to Bi))le principles and ]?ible practice. Our docti'ine is as old as the New Testament, our plan as old as the Acts of the Apostles. Moreover, the Assembly has of late virtually
My
argument
finished,
decided that the principles for which 1 contend are the true developVoL. IV. 15
226
ment of
its life.
CHURCH-OPERATIONS.
At
Nashville,
some of the
ablest
men
in the
Church
against
these complicated Boards, and took one step toward the simpler and
directer organization which I advocate.
Secondly, it is urged, " Let well enough alone." Oh, sir, is it well enough? What do brethren mean? I am no accuser. I do not blame the Boards. They have done as well as they could with this stiff and cumbrous organization. But have they done " icell enough ?"
its
Oh,
sir,
when
perishing millions abroad, and of the moral wastes of our own country, when I look at the power of the Grospel and the Master's blood to redeem and save, and then think how little progress has been made, I
I must put it to my brethren. enough ? I must urge this Church to inquire if she be not neglecting some power God has given her. She is capable of far higher and more glorious things, and I want her to put forth her own
living
hand
[Dr.
Thornwell
in our
He drew
its
and amen
!"
He
New York
hearts,
in
moved
all
thronged galleries
sum-
moned the whole host of God's elect to come up great work of giving the Gospel to a lost world.
In
reply, Dr.
to the
Charles Hodge
said
:]
If the
affected as I
have been by
felt
that fundamental
and
a
radically
mere
diffor,
ference of words, so
all,
what does
amount to?
has
it
come, when,
in
all
comprehended
227
distinction
sion
it
Committee?
that.
between the Board of Missions and the Chnrcli ExtenHe thinks it a radical difference. I do not think
worth
But,
[Snapping his
finders.]
If this were
all, it
would not
think that
many
things
.said
which
many
feel
constrained
to attempt a few remarks upon some of them. We cannot receive, and our Church has never held, the High Church doctrines about orThe Spirit of God dwellganization for which the brethren contend. ing in the Church and guiding her by His Word and Providence, in our view, must shape her efforts and her agencies; and, under the dispensation of the Spirit, far more is left to the discretion of the brotherhood of fliith than under the ancient economy. But now we are called upon to believe that a certain form of church-government and order, in all its details and with all its apjiliances for the evangelical work, is revealed in the Word, and that we are as much bound to
that order
it
is
as
and we iciU not do it. The burden was too heavy for our fathers, and we cannot bear it. Dr. Smith gave us, yesterday, a history of our Boards and of their rise and progress, and in doing so has drawn largely on his imagination for his facts. He insisted that the principles and plans of their organization were derived from New England, and that ConBrother Smith is a gregational influence gave form to the Boards. young man at least not old enough to have personally witnessed the events that resulted in the formation of these Boards or he never would have ventured to give the theory of their organization which he gave in his speech. He further asserts that their present form was adopted from motives of expediency^ and under the influence of men who were of New England origin and o})inions. Sir, was ever statement more apocryphal ? Can any man acquainted
a matter of revelation as faith.
much
We
cannot do
moment ?
Not
at
all.
Was
Ashbel Green a New England man? Was Jacob J. Janeway a New England man ? Was William M. Engles a New England man ? Was George Junkin a New England man? Was George Baxter a New England man? Were David Elliott, and Elisha P. Swift, and Walter Lowrie, and Samuel Miller, and the Breckinridges New Eng-
land
men ?
The whole theory adduced by the brother The truth is, this Church
is
historically
Go
been her
commit
this
work
to
228
CHURCH-OPERATIOXS,
The Chui'ch, in her acknowledged that this work was laid upon her. But it could not be done by the scattered nieii)l)ers of the Church, widely dispersed over a new and extended country. The several congregations and Presbyteries were too sparsely spiead out for frequent conference and co-operation and yet they needed to employ combined effort that the strong might aid the weak. There was a necessity for a Committee or Board of the Assembly, and one was appointed but from the apathy of the churches the work went slowly on, and volunwhole
history, has
;
tary associations sprung up all around, and, to a gi-eat extent, took the work, and the means of prosecuting it, out of the hands of the
and when the Church jjroposed to take this own hands, the friends of Yohuitary Societies said the Church has no right to have Boards she must not sully her hands with such work her function is to supply the preachers we will attend to the collecting of funds, and send them forth. And it cost a
;
Church's Committee
great struggle before the Church could obtain control of this work, so
as to entrust
trol.
it to the hands of a Board of her own creation and conThus, and from this quarter, did opposition to Boards first arise
it comes from an opposite quarter. Tlicn the opposition came from Congregationalism. Now it comes 1 say it with great respect for my brother Thornwell from hyper-hyper-hyper-High Church Presbyterianism. Then we were told that all power is from the people now, that all power is lodged in the clergy, that Presbj^ters are all of one order, all Pastors, all Teachers, all Rulers then it was the theory of the distribution of power now, of centralization. But let us look at this new theory of Church authority. Principles are often stated in debate without careful limitation, and I may not correctly apprehend the doctrine, but I understand it to be: 1. That Christ has ordained a system of church-goveniment, not in general principles, but in all its dctaih, and that we have no moi'e right to
now
create a
new
office
Decalogue, unless
we can show
in the
the
;
2.
and 3. That all These are the green withes by it is proposed to bind the limbs of our Church or ratht- r, this the Delilah who is to cut the locks of our Samson, and send him
;
Now,
receive
sir,
it.
will
not
We
believe that
all
He
is
to
Word and
Providence
in the
down
for
her guidance
Holy
"S^^ird.
Ministers, Elders,
and
pcoj;/^ are to
229
she
best judgment.
She has
discretion^ sir;
never forget
all
it
while
life
and being
is
and I that
will
la.^t
He
dwells there
the Church,
with authority
to the clergy
to
do
its
own work
in the best
way
and as
is
He
does
not confined
may in
commands of Christ as she deems best. She must breathe. The power of the Church is
is
;
but in externals
He
I glory as
much
;
as does
my
;
of Prcsbyterianism
is
We
distinct-
element
1st,
ernment of the Church; and that power, indeed, is originally deposited with the people and, 3dly, the unity of the Church that all its members are i)arts of one great whole, and that all must suffer and labour
and
ory.
I'ejoice
together.
And
new
the-
Church
theory,
ovt
attention to the fact that no Church on earth has ever carried it and it is an utter {mpracticability. Even the Pope and the High-Church Prelatists, in their practice, abandon it. and employ
call
;
such agencies as
may
It
is
ent with the practice of every Church, but esjiecially with those of the
Protestant branches.
ory of Presbyterianism
Luther had not this theory, nor even our theCalvin had it not; Zwingle had it not; nor
;
Knox, nor any of the Reformers.' The theory is emphatically no part of Ameiican Presbyterianism it was never held by the Tennents, Smiths, Blairs, Alexanders and Millers of the Church. But, above all, the theory is utterly unscriptnral. Let any man open the New Testament and say if our Form of Government is there as our faith is there? No, sir, this is making the scaffolding to hide the building; it is making the body the same in value as the soul. I cannot see
;
how any man can say that all the details of our system are in the Bible. The Jewi.sh system in its details was not in the Old Testament.
Their yoke was not so heavy as that which the.se brethren would bind on our necks and it is preposterous to expect that so heavy a yoke can
;
be received by those
whom
Christ has
made
free.
This
is
too great
230
a burden
;
CHURCH-OPERATIONS.
the Church cannot receive
is
it,
and we
will
not receive
it.
Our
Christian Hberty
The
shackles
tell
are worse than Jewish that they would put on our feet, and then
us to go over
hill
to every creature.
No, I do not
site.
Where
your seat What would he care for or our Form of Government? Who would want him to care for them? He would ordain whom he pleased, depose whom he pleased, deliver to Satan whom he pleased. He wovild decide everything by the authority that he exerHe would wait for no decisions of cised as Christ's plenipotentiary.
that Paul, inspired by
sat in
Assemblies.
fi'ontier settlements.
This system, proposed by our brethren, cannot be carried out in our Discretion must be allowed to our evangelists
;
they cannot
wait to have the whole of our system inaugurated before they can dis-
Deprive the Church of discretionary freedom to adapt her principles to the exigency of cases as they arise, and you tie her, hand and foot. The Church cannot submit to it it will not submit The Church must have freedom and she cannot do her work, to it. either at home or abroad, if you keep her thus hampered by a ])repense ordinances.
;
;
scriptive system.
this
Ask that venerable man (Hon. W. Lowrie) how new theory would work in heathen lands. Pi'csbyterianism canall its
parts
the
may
ready to receive
the Church in
fuller organization.
full responsibilities
It cannot be done. There is no use of talking about it. The IMissionary must be a man of sense, and he cannot commit such follies as this.
But
pel.
this
burden
to the conscience
to
it
I will
not be bound to a
1 will not
form of organism
as I
am
submit
is
my
Thornwell.
And
we
are called
upon
to
receive as of faith,
thing as binding on
my
own
there
lips.
is
High-Church order. Will you have deaconesses because the Apostles had them ? And, finally, this theory is suicidal. How are j'ou to have schools and colleges, and Theological Seminaries, if j'ou must have a Divine
dren, to this superlatively
231
your Mis-
all ?
You must
abolish
all
agencies
recall
go yourself and do the work of an Evangelist. How are you to have a Board of Directors for a Seminary or even a President of such a Board ? How are the brethren able to serve under such
;
Boards
not ftnd mittee
fallen
in their
Seminaries ?
Can you
get
it
find
in
this Bible ?
it
Dr. Thornwell
may
there.
And when he
is
down
kill
the Committees which our brethren would substitute for the Boards.
In
fact, it is
one hundred
men
same
thing.
mere question of arithmetic a Board or a Committee And a Commission amounts to the or twenty men. A Commission and a Coiwnittfe ! Where the difference,
:
in the
No
efficient, will
as
my
brother would
work with
our Boards, and co-operate under a system which does such violence to
their consciences
But
there
is
be noticed.
They understand us to say that there is but a small differIf it is so small a matter, ence between a Board and a Committee. ask they, why cannot you give it up ? We cannot give it up without casting reproach upon all that have gone before us we cannot give it up without abandoning the past. We cannot give it up without yielding to pretensions that we believe to be unauthorized by Scripture. We cannot give it up without sacrificing our Christian liberty And we will not give it up. The Chvu-ch has freedom of discretion in seand to sacrifice this freedom to lecting the modes of her operation the claims of a high jure divino churchism, which we do not believe to be scriptural, we cannot and will not consent.
;
!
Thorn-
well
said:]
words
in reply to
my
illustrious brother
from
Princeton.
If
my
Assembly in opposition to my views, he could not poshave written one which it would better suit me to answer than
232
CHURCH-OPERATIOXS.
He
the true issues in this case, and has set before us the type of Presby-
may be
ment.
There
is
little
may be
let
us
the
attend.
Dr.
Hodge has
concluded, from
I
my
princii)les,
that I
still
make
am amazed
it.
at the charge,
but
more amazed
attention to
I have paid
some
little
I have studied^ Aristotle and sevand have, probably, the largest collection of works on the subject to be found in any private library in the whole country. But in all my researches I never did meet any
eral other masters in the science,
by which my distinguished brother has deduced from such premises such a charge as he has brought against me. It reminds me of the logic of the "Hard-shell" Baptist
logic, before, so peculiar as that
preacher in Alabama, who had announced that, on a given day, he would prove from the jiulpit that, in due time, the whole country
would become Baptists. Repudiating, as they all do, any previous seand making conscience of opening the Bible in the pulpit and taking the first text upon which the eye may chance to- rest, and trusting to the Spirit to aid in the exposition, this good brother happened on the text, " The voice of the turtle is heard in our land." It rather posed him at first, but he soon rallied, and said: "My brethi'en, you may think there is nothing in this text to prove what I have undertaken, but you will see before I am done. You know what turtles are. Go through the country, and you see hundreds lying on the logs, in the ponds, sunning themselves, and as you pass one after another they will plunge into the water. Now, a turtle is remarkIt is perfectly dumb, and no able for its having no voice of any kind.
lection of a text,
'
'
man
be heard
But the text says, its voice shall it emit any sound. our land,' and, therefore, the text must refer to the sound plunges into the water. And so the text clearly it makes as it proves that, in our land, men are to take to the water and turn Bapever heard
in
'
' '
tist."
The
logic
which proves
me
ism
about as conclusive as this. Again, my brother has said that my principles are " hyper-/;?/perKYVER- High- Pieshytei'iam'sm,'' and I must retort that his principles His speech, are no, no, NO Presbyterianism, no, no, no Churchism
is
!
sir,
presented us with a
little
touch of Democracy, a
little
touch of
article,
p.
266,
where
this
word
is
corrected
by Dr.
Thorn welh
233
is
found
wherever the Holy Ghost is, cannot be taken without much quaUfication. Does not the Holy Gliost often dweU in the heart of the solitary
individual
?
But
the
Church
is
We
down their lives rather than deny the Divine right of Presbyterj'. The great author of the Second Book of Discipline, and many others of the glorious men of Scotland, held the views we now maintain. And we have living authorities, too among whom is one who has no superior, and few equals, in either hemisphere the
laid
who
great author of the Act and Testimony, the document that separated
Church from error, to whom all Presbyterians are, therefore, under everlasting obligations. But, Moderator, this question is not to be settled by human authority, but by the Word of God. Again, my brother twits me with supporting the Boards while professing to be conscientiously opposed to the principles of their constitution. Would he have us to be factious? Moderator, I never have said to my brethren, to whom 1 promised submission in the Lord, "I cannot submit, I will not submit." I will submit to my brethren, even where I think they are mistaken, if the submission be not sinful. The good brother complains that we wish to lay a heavier yoke than the Jewish upon his neck. The burden we want to impose is more gi'ievous than he can bear he must have liberty. Well, sir, what we bring him is, first, God's authority, and, secondly, God's guidance and these constitute our notion of perfect freedom. But it is charged that we regard the body too much, and the spirit too little. So far from this, what we contend for is the true spirit of the scheuie of Mis.sions and of the organization of the Church. What we prize is the soul of the Church, but of course a soul must do better in a body which .suits it. Tlie soul of a man could not act well through the body and organs of a hog, or of an elephant. The spirit of a man needs the body of a man. and so the spirit of the Church needs the true body and organism of the Church for its complete and
this
perfect action.
The
ui)on his
own
me
with astonishment.
order nor conteum the authority which his Divine Master has
His Church.
here.
Sir,
we
Paul
have the very principles they inculcated, and the very order they inaugurated and would Paul cf)ntemn the.-<e?
All the Apostles are here.
;
We
234
CHURCH-OPERATIONS.
brother's remarks the occasion of consulting
and I have his answer. He His ascension gifts, "gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers," and that ""God has set " these in His Church, and "appointed helps and governments" for it. But let us now pass to the main issue the Presbyterianism of my brother from Piinceton, and that which we hold to be the Presbyterianism of the Bible and of our Constitution. The good brother, in his account of Church Government, has not signalized one principal element of this Presb.yterianism. He named: 1. Tlie parity of the
this very question betbi'e us,
clergy.
Why,
sir,
this
is
Church Government.
pal,
sir,
hold to that.
that, also,
is
2.
He named
tlie
Why,
tionalists
mentioned
And
is
Why, Rome
our system.
Sir,
Look
at them,
little
and see
we do not put forth Such brother as the main points of what they compose. Is that
Presbyterianism
cal
1
Churches are
government of government by composed of Presbyters duly appointed and ordained. A single congregation is governed by the parochial Presbytery several associated congregations by the classical Presbytery the whole Church, by a Presbytery of representative Presbyters from
principle of representative
The
parliamentary courts,
all its
bounds.
This
is
the
first
government
Do we
choice.
not by individ-
then?
2.
Far from
it:
there in Presbyters,
all
own
The members of
classes,
All of
and
oitly
But they
(2.
)
(1.
Presbyters
who
only rule
and
Pres-
and also labour in the Word and doctrine. This gives us the second element of our representative government, and answers to the two houses which are found to be so excellent a hel]i to wise
byters
who
rule
and
safe legislation.
not
Hodge seems
"Clergy,"
235
jixtritjj
of
I take
my brother,
the hand as
when
meet him
in
any church-court, by
my
brother and
my peer.
As
Presbyters, as
members of
all
anj' Presbytery,
to the highest,
we
are
perfectly
another function or
doctrine.
Word and
may
here refer to an
which goes
byters.
3.
to abolish
of the Rulall
Pres-
A third
way
in
church-government
It realizes
is
the
which
it realizes
by the elasticity of its Parliamentary Representative system. If there were but one congregation on earth, its Session would be the
this idea
Parliament of the whole Church if half a dozen, the representatives from each would constitute a Pai'lianient for the whole Church if a And representastill larger number, the same results would follow. tives from all the churches (or from the smaller Parliaments, which is the same principle) constitute the Parliament for the whole Church. Only two Churches on the earth realize this idea of Church unity
;
;
Rome
But
it.
infallible
Pope
at
the head, and with graded authorities extending over the whole earth,
class subservient to another,
all
to the
Pope, secures a
terrible
unity, binding
abjectly to a single
throne.
Our
system, on the
other hand, secures unity in consistency with the most perfect freedom.
Now
look,
brethren,
at
by the
brother from Princeton, and then at that which I have feebly at-
tempted to portra}' "look first on this jiicture, and then look on that," and say which of them is the Pi'esbyterianism of the Bible, which is your Presbyterianism. Sir. methought, as the brother portraj'ed what he called the main principles of our system, the old Covenanters' blood which runs in the veins of my brother, your permanent Clerk, must have earnestly protested that that was not his Presbyterianism, nor the Presbyterianism of his fathers then in Scotland.
am
happy,
sir,
in
speech of
my
not
tlie
who
[Dr.
sent,
Hodge
Thornwell's
con-
and said that he was unwilling that the few undevelmisapprehended form, as an expose of
his views.
He
236
liad olaboratecl his
CHURCH-OPERATIONS.
views ujion that subject in a tract which
his classes.
He
that he
and
by Dr. Thornwell was a correct delineation "Moderator," said Dr. Hodge, "I can agree to every principle set forth by Dr. Thornwell here to-day.'' " Do you then mean, Dr. Hodge, to be understood (asked
delineation given
of his views.^
be a Presbyter ?"
Dr.
Hodge)
if
you
me whether you
hold
the
The Moderator
inter-
discussion
being resumed,
Dr.
Without
to
Government.
of Rulers.
It
I allude to the
is
view of the essentials of our Church power of the representative Assemblies They cannot simply ministerial and declarative.
my
1 Subsequently, Dr. Krebs moved that Dr. McGill he invited by the Assembly (of wliich he was not a member) to define his position. The motion passed nem. con. Dr. McGill expressed his thanks stated that Dr. Thornwell iims authorized to Ray that he agrees with liim in his views of church-government they are the views he teaches in the Seminary at Princeton. At the same time, lie had no sympathy with the application of them made by Dr.
;
Thornwell
with Dr.
I go have but one remark with respect to any supposed diversity of opinion between my colleague and myself. I confess I read with deep regret an article in the last Princeton Review upon the Eldership. I cannot approve that article, and if Dr. Hodge does, quoad hoc, there is a diversity of opinion." Dr. McGill proceeded to express his kind feelings for Dr. Hodge, and his knowledge of the mutual respect and kind feelings entertained by Drs. Hodge and
Dr. Thornwell.
Thornwell
for
one another.
237
They have
a certain commission
is
necessary to
Now, the
Boards was, that there was an power heyond what the Church is authorized to put forth in constituting a Society separate from the Church for Church pui'poses. The Board is a Missionary Society beyond the Church outside of the Church a distinct organism, and the Executive Committee is the hand of this Society, not the hand of the Church. Brethtion to the present organization of our
Board
is
Assembly; it is not. It is, in fact, not an executive agency at all. The Executive Committee is the hand of the Board, and the Board stands off as a Missionary Society, and to it the Executive Committee reports. Instead of creating a hand, and an executive agency of the Assembly, we created a Societi/, in imitation of the American Board or the American Home Missionary Society, and transferred to it the work of Missions. The Board is not expected to do anything but appoint the Executive Committee and receive its report, adopt it, and
then report
Now, by a true construction of our the Board of Domestic Missions. The Executive Committee ought to be the hand of the Assembly, and directly responsible to it. But this is not the case. Another organization a Society whose members are not identical with the members of the Church, and whose officers are not church-officers is
to the
Assembly.
is
ought
What, then, do you need? To abolish the Board to control. and have the General Assembly act as the Board of Missions for the Church, or rather the Church act through the Assembly.
I
to get out
of the Church
of a Board, not appointed by men, but by God Himself. I wish every Church member to feel that, by the fact of his being a member of the Church, he is a member of a Missionary Society, and that the privilege of membership is bought with Christ's
a
member
member.
The
Presbyterian Church LS
of every other effort that the Church ought to undertake and to lose sight of that idea, or hide it from the people, is to diminish in their
minds the sense of responsibility to labour. It is clear, therefore, that to tlie extent to which we recognize the propriety of organizing Missionary Societies without the Church, we propagate the notion amongst our people that a man may be a Christian, and yet not a member of a Missionary Society; whereas, if you adopt our idea, whic^ is certainly the scriptural one, they will feel that membership
238
in tlie
CHURCII-OPERATIOXS.
Church is membership of a Missionary Society, and that to pray and give is a part of a member's duty. I care not for the name. Let it be called a Board or a Committee^ no luatter but let it be the lUDid of the Churchy to collect and disburse her benefactions, and do
;
her work.
What
Board
it
You
its
see
Many
of
members never
Many
do not know they are members, and others do not care. Its meetings are mei-e matter of form, and the only effect is to make the members of the Board rely upon the Assembly for supervision, whilst the Assembly relies upon the Board, and supervision is defeated.
I desire to ask one or two questions
1st.
Do you
Church
will
be more
efficient in
doing
her
member
of the Church a
member
now
of
all
member
2dly.
are ?
And,
offering
membership
to
it,
Church
be attached
Is
it
not humiliating?
You
ask.
Why
make
so
so small a
matter?
It
is
No
and we
directed
God has
sublimely simple
worship
is
we seek
after complexity of
schemes
we depart from His example. I want to sec this Church placed in such a position that every member may consider himself a member
of a Society, part of whose worship and whose work
Gospel.
in
it is to
spread the
want
Let
me
principles.
The
difference between a
to be small, btit
is
immense.
The one
is
own hand.
down the proposition that the Church is the Missionmake every Church member a member, and lay upon him the responsibility of doing his duty. Under our present organization we know that is not felt. IModerator, I have now discharged, according to my ability, a solemn public duty. I have stood up for principles that I solemnly beyou
lay
When
239
in our system, and of incalculable importance and advancement of our glorious cause. I love the whole catholic Church but I love the Presbyterian Church with a fervour and a devotion which I cannot utter, and I do desire to see her put in that position that 1 believe she must occupy in order to the accomplishment of her mission in pouring the blessings of peace and salvation upon our whole land and upon the nations. I want the Church to come up to this mission in her own proper organization, with her own assemblies, with her own officers, and in her own power, executing her commissions herself, without delegating to any outside organism those functions and duties to perform which is her highest
fundamental
to the welfare
glory.
\A'lien
name of
this
Board or that Board, but in the name Let them ever press the idea that it
human
[Dr.
Thornwell
(said
men can
equal
and although his argument may not have been deemed conclusive by some of his hearers, all felt that his utterances were as honest as they were earnest, and they left a Subsequently profound impression upon every hearer. Dr. Thornwell presented, for himself and others, the following protest against the action of the Assembly with It was admitted to record but reference to the Boards. afterward, upon the adoption of certain resolutions by the Assembly, Dr. Thornwell said that, inasinuch as the reso;
would for himself and withdraw the protest he others ask the Assembly's leave to had offered. Leave was granted amid subdued applause.]
re-organization of the Boards, he
PROTEST.
expediency of
Board of Domestic
it is
Said decision
not ex-
240
.
CHURCH-OPERATIONS.
and immediately responsible to herself. One organic apprehend the matter, between the present system of Boards and the scheme of Executive Committees is, that the Boards are not expected to do the work themselves the election of a
directly related
difference, as they
;
is
intended to be simply
when organized are only designed to appoint and superintend the real Agents which do the work. The Board, therefore, seems to us to be an organization within the Church, occupying the place and
bodies
exercising the powers which belong to her
2.
own judicatories.
We
protest,
it
imply that
tion.
3.
is
ating, as lionorary
members of these bodies, for a pecuniary contribuThis strikes us as an organic feature of the present system.
object, in the third place, to the principle
:
We
which underlies
grant of a
that the
specific,
upon the choice of instruments to execute it. The only things concerning the worship of God and government of the Churcb left to Christian prudence and discretion, according to our Confession of Faith, are "some circumstances comluoii to human actions and societies." The legitimate construction of
precise limitations
this princijtle,
in
power imposes no
most
in
harmony
is
most
simple and
efficient.
As
her ministers to do her work, no more can she, upon the same plea,
create within her
4.
own bosom
in
We
apprehend,
will
truth that
is
committed
to her.
her duty, in her organized capacity, to do the work We believe, indeed, that in respect to Domestic
is
its
and vigorously iindertake itself to carry on the work throughout the whole extent of its territory; and we hold that in the nature of things it is impossible for any central agency whatsoever to supervise this whole business throughout all our established Presbyteries. And we, therefore, apprehend that this vote will tend to hinder the successful
prosecution of Domestic Missions in these Presbyteries, by encouraging
which, while
and necessary duty to an agency, is moreover utterly unable, and must ever be utterly unable, to perform this work. But, at the same time, we believe that the General Assembly is the pi-oper body to carry
them
to remit their
it
own
pi'0]ier
seems
to supj^lant
them,
241
on the Domestic Missionary enterprise in all our wide frontiers, now opening so rapidly to receive a teeming population, and that an executive agency of the Assembly is necessary for the conduct of this business; and, also, for the purpose of equalizing the
weak may be
as-
by the strong to overtake their Missionary work in their own And this work of the Greneral Assembly, which is our highbounds. est court, and represents, by Divine authority, the whole Church, we hold to be committed to the Church, as such, to be done by her in her organized capacity, and not delegated' by her to another body, that it may appoint the needful executive agency by which it is to be accomplished.
5. it
We
Assembly because
energies, as is
The
churches were only some $83,000, while our Church numbers about It seems to us that, seeing we have for more than 300,000 members a quarter of a century been operating upon the present plans, with no
!
all
it is
this period
by the
fail to touch the springs of the Church's and activity, and that some changes in the arrangements of our machinery are both necessary and expedient. In brief, we hold that the Church is required to conduct the work of Missions that she is limited in her discretion to the ap]iointment of strictly executive agencies that these Agents must be directly responsible to herself; and that any organization which she may institute not in harmony with these principles must prove inefficient, and canOur vote, and not be expedient, because not agreeable to Scripture. this protest, are intended to record our adherence to these principles. If, on the other hand, the decision in question is not liable to the objections which we have mentioned, as having been really based on a different interpretation from ours of the ambiguous words "organic
;
changes;" and
only intended
if
to
to
act
through organs of some kind, and not directly in its capacity of a Court, then we have no objection to the decision against which we
have protested.
Our
^''
may
still
agree with us
organic changes."
Vol. IV. 16
array of soldiers
was condemned and sent into exile. Partly to soothe his wounded vanity, and partly as a token of sympathy with his friend, Cicero subsequently wrote out and transmitted to Milo the oration which he ought to have delivered, and which Milo congratulated himself was not delivered, as it would probably have saved him from banishment, and deprived him of the luxury of the luscious fish he was then
enjoying at Marseilles.
Dr. Hodge, of course, was not intimidated in the last Assembly by any of the circumstances which frightened the Roman orator, and yet he certainly failed, as signally as Cicero, to deliver the kind of speech which was expected from him. Conscious of the fact, upon his return home he
retires to his study,
and the result is the article before us; which may, therefore, be accepted as a revised edition of the It is something speech which he ought to have delivered. worse than an effusion of mortification. It has the marks
trieve his misfortunes,
Its distortions of
it-
and
it is
impos-
243
sible to attribute them to accident. The want of candour and of manly fairness is so conspicuous that we hesitated, for a time, whether we ought to take any notice of an antagonist who seemed to hold himself free from the most sacred obligations of refined and honourable controversy. We confess that the article gave us great pain. We have been the more wounded because we have been taken by surprise. As soon as we had reason to believe that we had said anything in the last Assembly personally offensive to Dr. Hodge we made a public and cordial explanation. We were under the impression that our explanation had been
accepted.
We
the country, M^e had occasion to pay more than one tribute
to his
it
and we did
warmly and
We
we were contributing
and deservedly great reputation, abroad, we were the object of little passions and resentments in his breast at home, which, we think, reflect no honour upon the magnanimity of the man, to say nothing of the generosity of the Christian. In our estimate of the animus of this article, we have not relied upon our own judgment. We have been fortified by the opinions of brethren whose judgment we respect, some in this, and others in distant States, and they have all concurred in representing it as bearing upon its face the marks of having been prompted by wounded pride and personal resentment.
great
reputation,
However our
affected,
Hodge may be
nothing shall tempt us to do injustice to his real excellence. He is a scholar, " aye, a ripe and a good one,"
a critic and an expositor of pre-eminent abilities.
His com-
to his genius
he has no superior.
But there are departments to which he is not adapted. Whether it be that Dr. Hodge has never been a Pastor, and
244
CHUECH-OPERATIONS.
knows little of the actual working of our system, or whether his mind is of an order that refuses to deal with the practical
and concrete,
it
so
the questions connected with the nature and organization of the Church without being singularly unhappy.
would
us
The
it.
article before
going beyond
In replying
general heads
:
to
I.
it,
we
remarks to two
Strictures
Under
the
first
His
the
we evaded
As
Dr.
Hodge
is
mistaken
the
in
supposing that
we
denied absolutely
nil discretion to
Church.
We
Word
and
no
and
declarative.
Her power is solely ministerial Her whole duty is to believe and obey.
expressly or
implicitly,
is is
We, of
whatever
unlawful.
f )rbidden
the
not commanded,
We
is
is
not
allowable.
Church
According to
Church, before she can move, must not only show that she
is
;
is
actually
commanded
lutely
Hence, we abso-
'things not
245
He
He
and exact no obedience which He has not enjoined. She does not enter the wide domain which He has left indifferent, and by her authority bind the conscience where
scribed,
He
has
left it free.
it
But does
discretion at all ?
On
the contrary,
we
distinctly
and
re-
commanded
all
things
discretion determined
by the nature
things
in
of the actions, and by the Divine principle that be done decently, in order.
journal for July, 1860.^
This assertion
is
found
the
this
number of
same speech
Review of the same month. It is wrong, therefore, to say that we excluded " all discretionary poioer^^ in the Church. We only limited and defined it. We never denied that the Church has a right
in the Princeton
to fix the hours of public worship, the times
and
jjlaccs
of
Our
ards, of
Page 219 of
this
volume.
i.,
sec.
(3.
246
CHURCH-OPERATIONS.
Here we
is
faith or worship."^
silence of Scripture
as real
a prohibition as a positive
injunction to abstain.
her discretion
Form-
from which our first extract has been taken, " nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary
ulaiy, in continuation of the section
for the saving understanding of such things as are revealed
in the
Word
and
there are
the icorship of
to
God, and goveimment of the Church, common human actions and societies, which are to be ordered by the
of nature and Christian jprudence, according to the genWord, lohich are always to be observed."
the discretion
is
light
Here
those
and
the
common
to
human
is
and
societies.
Now,
enables us to answer.
either cannot be
done at
Public
Whether they
sit,
shall
shock
common
attire, or
own
attitude
these
are cir-
Public
is
at liberty to regulate.
Parliamentary
it
decently at
all
without
in her
Committees.
mon
to
247
at liberty to appoint.
number necessary to constitute a quorum, the times of their all meeting, the manner in which they shall be opened,
these,
the
perfect
right to
arrange.
We
must
carefully
distinguish
could not be
essential, are
and
that
is,
added as appendages.
These
They
They
it
are
that
liturgy
is
a circum-
bap-
and bowing
at the
name of
Jesus.
Owen
notes the
distinction.^
Church
is
exactly the
same
as that of the
West-
minster standards.^
"We
"a most
excellent
and sure
mark to distinguish between these impious constitutions (by which, as we have said, true religion is overthrown and conscience subverted) and the legitimate observances of the Church, if we remember that
one of two things, or both together, are always intended,
in the sacred
viz.,
that
Assembly of the faithful, all things maybe done decently, and with becoming dignity and that human society may be maintained in order by certain bonds, as it were, of moderation and humanity."
;
"As
there
is
lest false
bishops
should thence derive a pretext for their impious and tyrannical laws,
and on the other, lest some, too apt to take alarm, should from fear of the above evil leave no place for laws, however holy, it may here be proper to declare, that I approve of those human constitutions
i
248
CHURCH-OPERATIONS.
only which are founded on the authority of God, and derived from
Scripture, and are, therefore, altogether Divine. Let us take, for example, the bending of the knee which is made in public prayer. It is asked whether this is a human tradition, which any one is at liberty to repudiate or reject? I say that it is human, and that at the same
It is of Grod, inasmuch as it is a part of that deand observance of which is recommended by the Apostles and it is of men, inasmuch as it especially determines what was indicated in general, rather than expounded. From this one example, we may judge what is to be thought of the whole class, viz., that the whole sum of righteousness, and all the parts of Divine worship, and everything necessary to salvation, the Lord has faithfully comprehended and clearly unfolded in His oracles, so that in them He alone is the only Master to be heard. But as in external discipline and ceremonies He has not been pleased to prescribe every particular that we ought to observe (He foresaw that this depended on the nature of the times, and that one form would not suit all ages), in them we must have recourse to the general rules which He has given, employing them to test whatever the necessity of the Church may require to be enjoined for order and decency.
it is
time
Divine.
'
The
all
other words,
briefly this
commanded
fixed
and a variable.
is
The
The
its
separable accidents,
may be
The
rules of social
vary.
and of grave assemblies in different countries The Church accommodates her arrangements so as
"Where people
Supper
they
sit,
to
Where
divines of
amid the
"Of
249
the organization of the Church, there are two which liave been always
very oifensive to
men
viz.,
the
government
is not positively warranted by Scripture, and the permanent, binding obligation of a particular form of church-
government.
aspect of
it,
The second of
as
these principles
may be
regarded, in one
comprehended in the first. But it may be proper to make a few observations upon them separately, in the order in which
they have now been stated.
was a]iproved of by Church might warrantably introduce innovations into its government and worship, which might seem fitted to be useful, provided it could not be shown that there was anything in Scripture which expressly prohibited or discounte-
upon these
They
generally held
that the
in so far as Scripture
who opposed
tions.
The
master, adopted a stricter rule, and were of opinion that there were
sufficiently plain indications in Scripture itself,
that
it
was Christ's
mind and
will
found in Scripture.
and worship of the Church, unless a positive warrant for it could be This principle was adopted and acted upon by and we are the English Puritans and the Scottish Presbyterians persuaded that it is the only true and safe principle applicable to this
;
matter.
wide and sweeping one. But and the practical eifect of it, if it were fully carried out, would just be to leave the Church in the condition in which it was left by the Apostles, in so far as we have any means of information a result, surely, which need not be very alarming, except to those who think that they themselves have very superior powers for improving and adorning the Church by their inventions. The principle ought to be understood in a common-sense way, and we ought to be satisfied with reasonable evidence of its truth. Those
"The
principle
is,
in a sense, a very
;
it is
who
into difficulties
from whatever cause, usually try to run us by putting a very stringent construction upon it, and thereby giving it an ai:pearance of absurdity, or by demanding an
dislike this principle,
unreasonable amount of evidence to establish it. The principle must be interpreted and explained in the exercise of common sense. One obvious modification of it is suggested in the first chapter of the Westminster Confession, where it is acknowledged 'that there are some
circumstances, concerning the woi-ship of
of the
to
Church,
common
to
human
actions
and
which are
be
250
CHURCH-OPERATIONS.
But even
this distinction
between things and circumstances cannot that is, cases have occurred in which
;
room
whether a proposed
way of innova-
requiring to be regulated.
arise
about
Difficulties and differences of opinions may even when sound judgment and good sense are
brought
ples
;
to bear
princi-
These
wliich
show
we advocated
in the General
power and
Now, what
is
Hodge?
its
He
posi-
discretion,
determined only by
and not constitutive and prescriptive that, is not restricted to any one mode of organization, but may change her forms according to the exigencies of times and circumstances. "There are fixed laws assigned by God, according to which all healthful and normal development of the body is regulated. So it is with regard to the Church. There are fixed laws in the Bible, according to which all healthful development and action of the external Church are determined. But, as within the limits of the laws which control the development of the human body there is endless diversity among different races, adapting them to different climes and modes of living, so
regulative,
and
It
tlie
is
not tied
down
to
one particular
Theology of
tlie
251
mode of
circumstances."^
may
create
new
offices,
new
courts,
at pleasure.
The
the principle of
She is not bound to pronon-contradiction to Scripture. duce a warrant a " thus saith the Lord," for all she does.
Nay, more, she has a right to delegate her powers. She is not obliged to exercise them " through officers and organs She is competent, if she prescribed in the Scriptures." chooses, to appoint a vicar the opposite doctrine being an element of a " peculiar theory of Presbyterianism." These are astounding pretensions; they carry in their bosoms
;
Dr.
a
Hodge
more
which
only
little
same objections against us which Hooker paraded against the Puritans of his day. We want the reader distinctly to
apprehend the point at
resents
it,
issue.
It
is
not, as
Dr.
Hodge
repis
that
but.
What
it
is
We
is
hold
to
commanded
duties,
ever
is
not enjoined
prohibited.
He
holds that
it
pertains
to actions themselves,
proliibited
is
lawful.
organization
is
given
developed.
He
the parity of the clergy, the rights of the people, and the
is
we hold
is
It
is
to this
volume,
252
here
clear
;
CHURCH-OPERATIONS.
we only propose
liglit.
which
due
to truth that
we should
dis-
It
is
commonly
:
church-government
not the details
cretion.
are
The
sentence
ambiguous.
regulative
and
aimed
at,
be observed
forms
It
in
liegulative,
express the
is
governa consti-
it is
power should be lodged in the hands of such and such officers, and dispensed by such and such
courts.
mode of
own
exemplification
constitutive principles
When,
there-
government are
tence
is
laid
down
in the Scripture,
perfectly just
it
to the office-bearers
tails
the deactions
mean
those circumstances,
common
to
human
is
and
societies,
which
it is
If the allusion
to regulative
to the means,
mode
would
proposition
certainly
have
to be considered as details.
We signalize
may
the ambi-
not be deceived by
lirinciples regulative
words.
253
The
circumstance, therefore,
that any one limits the teaching of Scripture as to churchgovernment to general principles, to the exclusion of details, is no presumption that he agrees with Dr, Hodge. We have often done it, and expect often to do it again but we
;
and j)rescriptive. We believe that the New Testament has put the permanent government of the Church in the hands of Presbyters, and of Presbyters alone, and that she has no power to create any other spiritual office this is one general principle prescriptive, and not simply regulatutive
:
tive.
We
New
and not regulative; and the Church has no right to ordain any other spiritual court but a Presbytery. But when it comes to the actual
general
principle
constitution of these courts, the
shall
also
number of Presbyters
that
territories embraced in their jurisand places of their meeting these are details, circumstances without which the existence and action of the courts become impossible and, as circumstances inseparable from the commanded duties, they are
discretionary.
Hence,
this
Upon
we can have
exclusively of Presbyters.
As long
as
we do not
as largely
violate
the equality of the clergy, nor exclude the people, nor break
the unity of the Church,
freely as the times
and
as
The
to
other illusion
Church
Dr.
Hodge
affirms that
254
it
CHURCH-OPERATIONS.
was designed for only one nation, and for a limited Other speakers in the Assembly indulged in the The simple question is, What was declamation. same idle Did it consist in the bondage of the Jewish dispensation? Was that the subjection of the people to the Divine will? their grievous and intolerable burden, that they were bound
period."^
in all things to regulate their
Is God's authority a
can throw
it
off?
worship by the Divine Word? yoke so heavy that we sigh until we One would think that it was the great
because
it
was
prescribed.
regarded
it
ways.
He knew
a slave
nothis
man
who
own
eyes,
and
own
heart.
Jewish bondage
God was
glory
but
that
was
light
It
these
His peoHe did not emancipate us from the guidance and ple. He did not legitimate any species of authority of God prescribed a worship simple and but He will-worship;
;
un])retending, a worsliip
will
is
;
in
spirit
and in
glory as
truth.
it
God's
to the
as
was
Jews
but God's will now terminates upon easy and delightThose who contend that all things must be ful services. done by a Divine warrant can be charged with putting a
yoke upon the necks of Christian people only upon the supposition, that the worship commanded in the Gospel is
analogous to the worship of the law.
The
truth
is
is,
that
among
those
^
who hold
Prelacy and
Appendix
to this vol-
ume.
255
Popery have their ritual and their ceremonies but Puritan.?, the world over, have been conspicuous for the simplicity of their forms.
dom wherewith
Christ hath
Before
we
close this
is
one
Puritans, so
we must advert
to it for a
moment
"Dr. Thornwell told us that the Puritans rebelled against the docwhat is not forijidden in Scripture is allowable. It was against the theory of liberty of discretion, he said, our fathers raised their voices and their arms. We always had a diiFerent idea of the matter. We supposed that it was in resistance to this very doctrine of inferences they poured out their blood like water. ^
trine that
' '
When
we must be
so fla-
has
been deceived.
We
hands
upon a
which does not explicitly teach that necessary inferences from Scripture are
single Puritan Confession of Faith
its
express statements
nor have
we found
to the subject,
who has not explicitly taught the same thing. The principle of inference they have unanimously affirmed. Our own Confession of !b'aith and surely that is a Puritan document does it, in a passage already cited. " The whole
own
set
and
life, is either
expressly
down
be
may
Without going
into a
so plain a point,
we
shall con-
from
iSTeal,
which shows
Hodge
is
men.
to tliis vel-
um
p. 632.
256
" It was agreed,"
ers
CHURCH-OPERATIONS.
saj's
the discietion of
State.
accommodate the government of the Church to the policy of the But the Puritans apprehended the Holy Scriptures to be a
;
The Puritans
main
principles of
were
for
keeping close
church-government, and for admitting no church-officers and ordi^ nances but such as are appointed therein."
As
Hetherington^ emphatically
testifies
as the
supreme authority
in all
matters pertaining to religion, and the Lord Jesus Christ as the only
it
King
But,
of
men
men
Word
of God, as their
only and all-sufficient rule but that Word bade them in understanding They dared, therefore, to conclude that Divine authority be men. might be rightfully claimed, not only for the direct statements contained in the Scriptures, but also for whatsoever could be deduced
Taking Scripture
in-
It
is
Hodge
has mentioned.
But the
discard-
The
best prin-
may
be perversely applied.
They
discarded, also,
Does
Scripture at all ?
1
'^
257
be subject unto the higher powers taught the doctrine of it follow that they also denied that
the immateriality of
spirituality?
It
God
was only
they rejected,
but legitimate
But how were men to judge of the soundness of an inference? Exactly as they
judged of the soundness of an interpretation. Both were functions of the reason, enlightened by the Holy men might err in either case, and in both they Ghost might reach the truth.
:
Dr. Hodge
tells
us,
Puritans resisted
History
tells
we
human NeaP
authority.
"The
principle"
justi-
subjects'
warm and
valiant as he contemplates
was fetters forged from and we, their children, will never suffer them to be rewelded. There is as much difference between this extreme doctrine of Divine right, this
implied authority of God.
inferences our fathers broke,
is
forbidden which
between
this free
and the
is
mummied
;
This
sense.
really spirited
lacks
is
The
Church
is
Divine
Word and
IV. 17
to necessary deductions
1
from
it,
if
she
is
i.,
p. 103.
Vol.
258
CHURCH-OPERATIONS,
a ministerial and not a confidential agent of God, she
is
made
will
so preposterously
is
a sufficient
God tyranny?
And
does
man
become a slave by being bound to obey it? Is not obedience to God the very essence of liberty, and is not the Church most divinely free when she most perfectly fulfils His will ? What is it that has made this " free, exultant Church of ours," but the sublime determination to hear no voice but the voice of the Master? And what made the
mummied
forms of mediaeval
Church has a
law, and sub-
to
command where
God had
not spoken
she
stituted her
own
We
is
love free-
dom
as dearly as Dr.
Hodge
and
it
because
free,
we
that
made
us
Popes and
is
not
forbidden
lawful.
wise,
but
God
is
wiser.
swarms of inferences, like the locusts of Egypt, darkening and destroying the prosperity of the Church, if the principle of inference is allowed at all. But who is to make these inferences, and who has authority to bind them upon the
conscience of the people?
We
acknowledge no authority but the authority of God, sealed to our consciences by His own Spirit, speaking through His own Word, and dispensed through officers
We
whom we
have freely chosen. Who is to impose inferences which the Christian understanding repudiates? The Church, as a whole, must accept them before they can have the force of law, and if there is tyranny the people are tiieir own Precisely the same kind of sophistry may be emtyrants. If we cannot ployed against all creeds and confessions. reason from the Word of God without trespassing upon
259
The
instru-
ment which we
is
Although our design has not been to argue the point in Hodge and ourselves, yet we think that enough has been said, not only to indicate what that point We have really is, but what are also the fantes solutiomim.
dispute betwixt Dr.
marked the
fallacies to
resorted, ex-
We
forbidden.
The Church,
is
like
the
not
United
not given
is
withheld.
The
of the Church
If she
is
restricted
commanded
things, she
must be
able to
show
dently not
commanded
things themselves
or,
common
to all par-
conduct of business.
We
come now
in
only point which was properly at issue, and confined ourselves almost exclusively to attempting to prove that the
It
is
a pity
we
matter.
The brother himself has saved us the trouble of The article before us contains his maopinions, and, as we shall soon have occasion to show,
it
he had written
purpose of revolution-
260
CHURCH-OPERATIOXS.
Presbyterian.
reply, as to
But
to the point
immediately in
aim and purpose, was precisely what it should have been, according to the rules of fair and honourable debate. It will be remembered that, in our opening speech, we had distinctly asserted that the question concerning the
lawfulness of Boards resolved itself into another question,
that
upon the one subject were only reflections of analogous differences upon the other. We proceeded to indicate two types of opinion in regard to the constitution of the Church which we had reason to believe prevailed. According to one type, which we characterized
as a strictly jwrfi clivino theory,
God
ment
as truly as
He
He
has
left
nothing to
things
human discretion but the circumstantials the common to human actions and societies. According
to the other,
He
the regulative
organized; but
discretion
principles
He
has laid
down
the laws
He
has
left it to
This
margin
of
a
the
Church.
As
the
question
concerning
of the
Boards
C*hurch
tion, the
is
question
concerning
tlie
discretion
church-government.
first
issue.
Dr.
Hodge,
in
and accordingly
He
In
knew
it.
contrast,
took to demolish his scheme, and to illustrate the superiority of our own.
Where was
be construed into
261
liis
no Presbyterian, then
at-
tempt
to
us.
AVe
show that his principles were not Presbyterian, or abandon the wdiole point in debate. No other course was left us. The real grief is, not that we evaded the issue, but that we stuck to it closely. The arrow went to the heart. H'mc 'dice lachri/mce !
were compelled
3.
to his
Let us now notice the Doctor's review of our objections scheme of Presbyterianism. That scheme, as detailed
in the Assembly,
us,
and
as
before
of the
and prerogatives of
;
the Church
2.
The
3.
The 4. The
right of
unity of
Dr.
Hodge
mental.
He
is
What we
where the
be
really assailed
Spirit
is,
there
the Church.
The
Spirit
may
without giv-
is not,
there there
no Church
is,
but
it is
Spirit
there is the
Church.
is
in-
dozen
for
may
them; they may meet statedly and regularly, but all make them a Church. There is an outward an organizaas well as an inward order established by law tion, imposed by authority, which is the condition of the
this does not
healthful development of
life,
The outward God has adjusted to the inward, as the life. body to the soul. Neither springs from the other they coThe Word exist according to a pre-established harmony.
;
S[)irit-
corrc-
262
spond
of
to
it.
CHURCH-OPERATIONS.
of sense
life,
The Church was made for them, as the world was made for the body. The Spirit as a principle
is
therefore,
Church must show something mo*re than the possession of the Sj)irit. Tiie Reformers always pleaded something more in their own behalf. They always insisted that they had the ministry and ordinances that is, in its main features, the external order which Christ appointed. Without the Word,
made
to
needs,
Church, even with the help of regulative principles, from our spiritual life, as the soul would have succeeded in framing a body for itself
level of
We
Quakerism.
No body
admitted.
the Spirit.
That
is
Spirit.
That
is
its
we have had
We
never denounced
it
we have
is
said
In
its
;
not be maintained
the funda-
If Dr.
Hodge
we commend him
to the study of
some good
treatise of logic.
ment, and the unity of the Church, are fundamental principles of Presbyterianism.
This, also,
is
a mistake.
AVhatreally
ever
may be
we
of Presby-
We
maintained
that, as far as
263
they
here
This
is
very different
menkd.
And
we may
nition of Presbyterianism,
These
of Presbyterianism.
We
ridiculed, as
definition in
which there was nothing to distinguish the thing defined. Are This Dr. Hodge denounces as extraordinary logic.
we, then, to understand him as saying, that a definition
definition
of modern philosophy,
of the logicians, as interpreted in the language " is " to analyze a complex notion
we
"
into its
component parts."
special
;
but
only partially
Dr.
Hodge
defining
eration of attributes.
Did
not occur to
They
method of enumeration. You may mention properties one by one, or you may group several
together under a
common name.
which
it
If the viame
is
under-
expresses are, in
fact,
menbut
tioned.
What we
made no
objected to in Dr.
state the
Hodge
genus and
differentia,
allusion to the
differentia
at all.
He
it
by those
attributes
which
has in
common
can.
than
we
To make
the thing
still
264
ference, to
CHURCH-OPE RATIONS.
show how complete
" AVe
a definition
may
be without be a
the difference.
may
define
man," says
he, " to
Should
any professor of
was
is
in abeyance."^
We presume that
and the
no professor of
it
rational
It
differentia
material body.
contains nothing distinctive. is true that the genus " God, angels and demons are all rational." Neither is a
when beings
are thought
under the general notion of rationality, the possession or non-possession of a body does become differential and divisive.
If,
men
sufficient.
difference
may
may
of which
exist
nowhere
else in
combination.
We
pre-
sume that what Dr. Hodge means to censure in us is not that we demanded a specific difference, but that we expected from a difference which Avas constituted by combination
that each element should
itself
be differential
in
other
words, that
we took
sense.
in a divided,
compounded,
If
so,
what was only true in a our error was, not that we laid
down
wrong
we misappreThe dif-
was there
it.
we
mistook
In the frst
]ilace.
ples singly, as
the
He
as a
1
called
Each
is
all are.
They do not
distinguish us
distinto this
whole
that
p. 557,
and Appendix
volume,
265
It
a trinity of his
own
all
making.
In the third
place, if
held by us, they would only express the heads under which
peculiai'i-
themselves.
in
The
is
truth
is,-
in the sense of
It
Any
scheme
in
much
entitled to the
name
own Divine
system.
Con-
own
or the Scotch
Church
the Dr.
shifts
Hodge's three principles must be condemned as a wretched failure. Our extraordinary logic, " which the merest tyro
is
The
and evasions of Dr. Hodge in defending his poor little progeny remind one of the amusing story of the cracked kettle. In the first place, he did not mean to give a definition by genus and differentia. He had discovered a more excellent way. He can "individualize and complete" an idea without such ceremony. But the more excellent way turns
out to
then ?
little
lengthened.
What
Why,
it
which the
differentia
failed
may
find
be
it.
to
What
we cannot imagine.
Perhaps
same
thing.
sets off
Dr.
Hodge
our blunders
in logic
with a prelusive
We
would ^eem
to
266
vain.
CHURCH-OPERATIONS.
It
was kind,
pride.
therefoi'e, to ex])ose
humble our
better than
We
we
are no
we shoukl
be, but
we should be
sorry to have
to which they were an introduction was recited in a playful spirit, and from an innocent desire Our words to mingle the gay with the grave in debate. They are given, are not correctly reported by Dr. Hodge.
What we said number of this Review for July, 1860. was " I have paid some little attention to logic. I once wrote a book which that good brother criticised in his Re:
logic.
have dipped
into Aris-
and several other masters of the science, and have probably the largest collection of works on the subject to be any private library in the whole country." This, But if sportive remarks are to be surely, was not very bad. construed in sober earnest and men are to be hung for jests, it
found
in
is
is safe.
we have
Hodge
has
was uttered in the presence of brethren with the kindest and without, we can confidently say, the least emofeelings we have been impressed with the importtion of arrogance ance of Robert Hall's remark, that the imprudent should
The harmto
which we
told,
and
in
wound we
all
that
the mischief.
The
upon
has
Hodge
contrived to
est, is, that,
make by converting
as he
was sore himself, he wanted a companto show that his three principles same definition of Presbyterian-
Dr.
Hodge endeavours
That Presbyteriunism
267
may
be referred to these three heads as the powers of a government may be reduced to the heads, executive, judiwhatever we may believe, we never cial and legislative
denied.
We
No
of gold.
definition.
ment. It explained the mode, which is our peculiarity, in which we accept and realize the three great principles. The government of the Church by parliamentary assemblies, composed of two classes of Elders, and of Elders only, and
so arranged as to realize the visible unity of the whole
Church
this
is
Presbyterianism.
It contains
our
officers
we
Church.
whom
The
tied
eralities is
He
is
down
a right to create
new
it
offices
wise or expedient.
is
He
whatever
not
in.
Church
to
one mode of
commanded is forbidden. He Now, our definition restricts the organization. It ties her down to
Such a government as jure divino But give him regulative principles only and not prescriptive laws, and he can change modes and forms
ticular order of officers.
he cannot accept.
at pleasure
Divine; not
in
God
has appointed this rather than the other, but in the sense
268
CHURCH-OPERATIONS.
It
is
He
other
mode
in
.Divine.
The
;
whether any
prescribed in the
Scripture
but whetlier the elements and the mode of their combination are there.
Do
power
in
the
hands of Presbyters?
tlian
Do
the Scriptures
recognize
more
Do
they
mentary assemblies?
blies
all
Do
who
are not
Presbyters?
Do
Church to one kind of spiritual court? And do they define Is the powers with which tiiese courts are entrusted? the whole system, with the exception of the circumstantial details, revealed in the Word of God, and bound upon the
conscience by the authority of law ?
tion.
This
is
tlie real
ques-
And
with
it
all
his
Hodge
denies
to
is
II.
We
propose
now
to
approved Presbyterian
faith.
1.
The
we
which we conceive
professes to diifer
office
He
from us only
in three things:
;
In relation to the
2. of Pulino; Elders power, which he represents us as making joint and not seve-
ral
and,
3.
In relation
Church's discretion.
Upon
we
shall soon
269
But
There
that all
of Kuling Elder.
But
is
At
down
And, in logical consistency, it is all but this all includes immensely more than those apprehend who look upon the question as simply one of words and names. His
was
theory of the Elder's
office is
grounded
in a radically false
to the
government of
This
is
The
denial of
mate consequence.
in
We
theory
both aspects
its
its
people, and
1.
the fundamental princi" ples of Presbyterianism the right of the people to a sub" As to stantive part in the government of the Church.^' ^
Dr.
Hodge
down among
is
a Divine right.
who
is
because
we
are
commanded
;
to
commanded
unfliithful
of governing or ruling
in the
is
a permanent gift
and because,
New
dark
'
ages.""^
This
is
and Appendix
to this vol-
ume,
*
p. 555,
and Appendix B
to tliis vol-
ume,
270
CHURCH-OPERATIONS.
it
Here
is
They
The
exercise of
government
It
indeed, dis-
is
a joint busiit
means
of discipline.
Is
this
The
Presbyterianism
Jesus, as
"
The Lord
say our
Standards
therein
officers,
appointed a government in the hand of churchNot a word is distinct from the civil magistrate."
The
:
lohole is
put into
the
Again
officers
sins, to
whereof they have power respectively to retain and remit shut that kingdom against the impenitent both by
the
Word and
censures,
and
to
open
it
by the ministry of the Gospel, and by absolution from If the keys are excensures, as occasion shall require."'
ners,
clusively in the
we should
like to
ple?
peopas-
ham
of Edinbui'gh
clarum
venerabile
it
nomen
which
makes, of appeal-
We
The substance of Dr. jMuir's whole argument, on the ground of which he has accused the great majority of the Church of " subverting," "violating," and "extinguisbing an ordinance of Christ," when thrown into tlie form of a sj'llogism, is this: Cln-ist has vested the exclusive power of governing and ruling the Church in ecclesiastical office-bearers.
'
1, 2.
271
of the people
in the
them a share
well
enough that
major proposition, and denj' the minor, and yet his main efforts are directed to this object of proving the major, which he does by quotations from the Standards of the Church, just as if the orthodoxy of his opponents had been liable to any suspicion, while he makes no
which we meet with a direct negative. to establish tlie minor proposition by satisfactory evidence, because in past ages it has been maintained chiefly by Papists and Independents, and has been strenuously opposed by the ablest and most learned defenders of Presbytery, who
attempt
It
to establish the minor,
for
him
a larger share of influence than the right of consenting or dissenting did not imply that they had any share in the government
If the election of one Minister by the people does of the Church. not imply their ruling and governing in the Church, still Jess does their Cardiconsenting to, or dissenting from, the nomination of another.
nal Bellarmine, the great
champion of Popery,
is
lays
down
the same
people.
this:
"Eligere pas-
regimen pertinere certissimum est; non (De Clericis, c. vii., tom. II., igitur populo convenit pastores eligere."
tores ad gubernationem et
p. 981.)
"Electio quamvis pertineat ad gubernationem et regimen constituendum, non tamen est actus regiminis aut (Bellarminus Enervatus, tom. II., lib. iii., p. 94.) gubernationis."
terian
The same
principle
for
an opposite purpose, at
They the time of the Westminster Assembly, by the Independents. argued in this way Presbyterians admit that Ministers ought to be set:
tled
upon the
This implies
that the people have some share in the government of the Church, and, therefore, the Presbyterian doctrine, which excludes
them from
government, must be
false.
Now,
it
is
medium
of proof in this argument is just the very doctrine asserted by Bellarmine, and assumed by Dr. Muir, in arguing against the rights How, then, did the ablest and most learned of the Christian people. of our forefathers meet this argiuuent of the independents? Not by disclaiming the doctrine that Ministers ought to be settled upon the choice, or with the consent, of the people, but by maintaining that this did not involve any exercise of government or jurisdiction on their
272
part.
CHURCH-OPERATIONS.
They
established, in opposition to the InJependents,
and
in
tlie
in
Muir found their opposition to the rights of the Christian people in the settlement of their Ministers.
Muir will find the proof of this in Grillespie's Assertion of the Grovernment of the Church of Scotland, pp. 116 and 117 Baillie's Dis.-uasive from the Errors of the Time, part I., c. ix., pp. 194 and
Di'.
;
part
II.,
pp. 214
their arguments,
will
be time
enough
to enter
upon the
discussion.
tiuae,
to
support of which he has not produced one particle of evidence, which has hitherto been maintained only by Papists and Independents, and which has been strenuously opposed by the ablest and most
in
Dr.
Hodge cannot
extricate himself
tliat
from
his anti-Pres-
adu
In that
sense, all
Church
and people.
of the Church
it is
Dr.
it.
"All
The
one
of
officers are
which
tion
;
and the
in
principlum quo
inheres in her
doctrine,
it is
;
she
is
it is
exercised
by them.
According
obvious
of power, her
relation to INIiiiisters
is
precisely the
same
as her relation to
Kuling Elders.
one, as really as
1
It
it
is is
the
Edinburgh,
StO.
p. 547,
and Appendix B
to this vol-
ume,
273
as
I)i
actu pr'nao,
is
absurd to talk
;
they
have the
radical,
w/iole.
And
so they
sacraments.
who hear the 2>reacher or the Presbytery hear the Church. The case is analogous to the the human body. Vital power is not in the motions of
of the Church, and they
hands or the
cise
feet
it is
in the
whole body.
is
confined to
particular organs.
The power
one, but
its
functions are
manifold, and
it
This makes
tions
;
it
has an organ appropriate to every function. an organic whole. So the Church has func;
these
Now, according
ment,
or, if
to
If they are
They have
a substantive part
interests;
and government
all
power
not.
is
joint
is
The
is
division
thor-
it is
On
it
the
we contend
that the
is
Church
tlie
an indivisible
unit, real-
one of
forms in which
The
and
a distinction
is
compound whole
may
It
is
a confusion of ideas
Vol. IV. 18
274
CHURCH-OPERATIONS.
this subject wliich gives rise to
upon
Here, then, is Dr. Hodge's first great blunder. He makes the people, in secundo actu, rulers in the Church. He gives them a right, as people, to exercise power in acts of government. They and the clergy, as separate and distinct elements, like the States, constitute the
sepa-
rate rights
and
or
interests.
There
is
House of Commons.
office-bearers,
Presbyters,
them simply
clergy,
as the
which, from
its
media of exercising power, he adopts Popish associations, is better suited above the laity. fundamental misconception, he
office.
He
mere expedient by
our churchto a second
as a separate class, in
The Elder
This leads
by which a representative is merged into a deputy, and the Elder becomes the mere factor of the people. Both
errors spring from a radical misunderstanding of the gen-
That Dr. Hodge makes the Elder the representative not in the general and scriptural sense of the Church, but in the restricted and contracted sense of a class, a party, in the Church, is evident from every line that he has written. In the extract from page 555, which we have
(1.)
of the
peoj)le,
already cited,
it is
is
reason
is,
God
It
is
275
(2.)
obvious
They
same sense in which INIinisters are the clergy. They must, therefore, do what the people would do, say what the people would say, approve what the people would approve, and condemn what the people would condemn. We might say that they are the Commons, and the clergy the Peerage but the illustration would fail in this respect, that the Commons in Parliament are not mere exponents of the will They have a higher and a nobler of their constituents. The whole worth of the office of Ruling Elder, in function. the eyes of Dr. Hodge, turns upon the fact that the " Elder It is this that " makes him a real power, a is a layman." This is what secures the distinct element, in our system." Church against clerical despotism. The popular Mall has an exponent adequate to resist the clerical will. The whole argument is absurd, unless the Elder is the locum tenens, What makes it decisively evithe deputy, of the people. dent that this is Dr. Hodge's conception of the relation of
;
is
He
it
might be done, but on a large scale, as when the Church embraces a city, a province, or a kingdom, it is clearly imBut for this impossibility there would be no need possible. In consequence of this impossibility " the peoof Elders.
ple must appear
all."
by
If, therefore,
is
if
he
is
Their
all this
Now,
tion
to
government.
In
it
276
CHURCH-OPERATIONS.
they cannot appear, but because they ought not to appear. poorer judges and magistrates.
Mass meetings would make poor legislatures, and still The end of all civil government
tial
is
ju^ice.
To determine
it
by fixed
wisdom and
judices. Parliamentary assemblies, consisting of chosen men, are a device through which the State seeks to ascertain the true and the right. They are a limitation or
upon the caprices, the passions, the prejudices of For the same reason, the State administers the Parliamentary assemblies, in most law through judges. free States, are themselves checked by division into two chambers. The end is still the same ^to guard against all the influences that might be unfriendly to the discovery and supreme authority of truth. These bodies are, therefore, the organs of the commonwealth by which she seeks to realrestraint
the masses.
They
In
strictly representative
them
or, if
they
do instruct them, they depart from the fundamental idea of When they wish to im])each them, or to throw the theory.
them
oif,
still
Obedience to
Church.
God
is
is
The
design
Her
assemblies are
checked by what
is
Her
may
277
and the Church as a whole, expounds and enforces the law of God and every ruler is a man solemnly appointed to Our church seek and execute the will of the Master.
;
no exponents of the opinions and decrees of any set of men, but counsellors, senators, met to deliberate, to conclude, to
decide.
From
cisely the
this
view it follows, that the Minister sustains presame relation to the Church with the Kuling Elder.
Their duties in the church
They
Both have to seek the Word from the mouth of the Lord, and to declare what they have received from Him. Both are clergymen and BOTH are laymen. Let us explain ourselves for tiie explanation will detect an illusion which vitiates much of
:
Dr. Hodge's
article.
New
Testament,
About
can be no question.
is
man
is
a clergyman.
it is
In
tlie
common
origin of which
Church and
is
clergyman
man
Now, an
It
is
office
in a free
government
is
not a rank or a
is
caste.
not an
It
simply a public
trust.
man, by being
chosen to
still
are
still
The President of the United States is The Eepresentatives in Congress Our Judges and Senators are the people. among
office.
Office
makes a
distinction in rela-
tions
man
tliere-
but makes no distinction in person or in rank. If a clergyman, are not an order, in the legal sense.
fore, is
Office-bearers
278
if to
CHURCH-OPERATIONS.
be a clergyman means nothing more than that an indiis
vidual
it
is
clearly a title as
is
an
office at
all.
To convey
ordination are
official,
studiously avoided
the word
much abused
in the Papacy,
man
chooses
to preachers, then,
is
But
if it
be taken to desig-
applies to all
who
vate relations.
The only
we
are solicit-
ous
is,
that the
relations
of
the
Church are precisely the same as those of the Minister. They are both, in the same sense, though not to the same
degree, representatives of the people, the
Church.
The
rep-
The
why
The answer
is
obvious
because
all
they are
is
so.
But
cause an attribute
denied of
others,
logic.
To
man may
is,
potent conclusion."
The
memto
bers of the other house, yet the latter alone are technically
styled representatives.
Nothing
is
name.
279
The
lish
To
the
Engas his
mind
Kow,
office
and
answered precisely to the sense of the term, in its popular use, the framers of our Standards adopted it. They had the English Parliament before them, and the only
chosen rulers
it
of Commons.
And
as they were
members of the House commonly called the i-epRuling Elder who discharged
more than
rulers,
the
same functions
in the
lation.
were
distinguished by
in relation to
ment of the Church, and his consequent blunder in relation Ruling Elder's office having shown that all office-bearers sustain precisely the same relation to the people; that it is the Church that rules and teaches, and dispenses the sacraments through them; that they are
to the nature of the
;
all,
her organs, through which she moves and wills and thinks and acts, we proceed now to what will be an easy task, to determine the official title of the Ruling Elder in the New Testament. Is he, or is he not, a Presbyter ? This is not a question of mere names. The Presbyter is the only officer into whose hands, as a permanent arrangement, God has put the government of His
Church.
He
is
the instrument
the Ruling
which inherently
Elder
is
resides in her.
is
If, therefore,
not a Presbyter, he
an intruder, a usurper, in
Pie has no business in any
it is
Presbyteiy.
Man may
This
office.
without the
authority of God.
as
concerns his
In answer to
question. Dr.
280
CHURCH-OPERATIONS.
affirm.
of a respondent, Ave shall content ourselves with replying to the objections which the " brother
As
to present.
Let us look
in the negative.
Dr. Hodge
tells us,
is
is,
whether the
is
Ruling Elder
mistake
;
a clergyman or a layman.
This
Ave
a great
for
we
regard
him
;
as both,
and
regard the
They
and they are both laymen and any theory Avhich denies this is utterly Popish and Prelatical. What w^e presume Dr. Hodge means is, that the real question is, whether the Ruling Elder is a Preacher, a Minister of the Gospel, or not? But this has never been disputed. Although he repeatedly affirms that the theory Avhich makes the Ruling
Elder a Presbyter makes him a Preacher,
Ave defy
him
to
He
knows,
know, that such a confusion has been persistently denied. We give the Ruling Elder no official right There is to dispense either the Word or the sacraments. not now, and never has been, any question u{)on that point.
Dr.
Hodge
is
Ruling Elders have as much right to " preach, ordain and administer the sacraments" as Ministers of the Gosjiel.
What, then,
whether
it is
is
the question ?
The
real question
;
is,
Avhether
if ruler,
and
that
is,
Whether
all rulers
We
New
Here
lies
Does Presbyter,
in the
New
Word and
sacraments, or does
it
mean one
281
In other words, Is
the Ruling Elder
it tlie
generic
title
of
all spirit-
may
If
it is,
is
a Presbyter
if it is not,
he
is
nothing.
that Presbyter
means
(
'
that a
man
Avho
is
not au-
name
as
an
official title.
Let us look at his arguments. He pleads, ^rs^, the docand practice of all the Reformed Churches. All have regarded Presbyter as equivalent to Preacher. There never was a more unaccountable blunder. Surely, the Church of Scotland is to be ranked among the Reformed Churches and yet that Church teaches expressly that the term Elder, as an official title, is generic, and includes two classes one which does, and one which does not, teach. " The word
trine
"sometimes
is
When
as
the
of
is
office.
taken
largely,
comprehending
as well
them who are called seniors or elders," that is, Ruling Again " It is not necessary that all Elders be also Teachers of the Word. Albeit, the chief ought to be so, and so are worthy of double honour." The Presbyterian Church in Ireland, we suspect, may also be ranked among Jhe Reformed Churches yet its doctrine and practice are directly contrary to the theory of Dr. Hodge. That Church divides Elders into two classes, teaching and ruling, and makes each equally apostolic Bishops.^ This Church also requires that the Ruling Elder shall be ordained by prayer and laying on of the hands of the Presbytery." And in other Churches, where the ordination is by the Minister alone, it is evidently by the Minister as representing the
Elders.
:
parochial Presbytery.
^
cbap.
^
sections 3, 4.
282
CHURCH-OPERATIONS.
own Stand-
of Ruling Elder
"has been understood, by a great 'part of the Protestant Reformed Churches, to be designated in the Scriptures by the title of governments ; and of those who rule well, but do not labour in the Word and doctrine.'^ The reference is to 1 Tim. and the allegation, consequently, is that a great part V. 17 of the Protestant Reformed Churches has understood the What official title Presbyter as including the Ruling Elder.
;
now becomes
Churches
?
is
entirely
The Church
of Scotland
is
against
him
the
Church
in Ireland is against
him
What
!
But the chapter of his misfortunes is not He quotes Calvin, and quotes him in such a yet complete. way as to make the impression that Calvin holds the same
of his assertions
doctrine with himself.
official
Presbyters of the
New
and PreacJiers are not synonymous terms. If Dr. Hodge means to say that Calvin did not regard the Ruling Elder
as officially a Presbyter, he
is
in grievous error.
In commenting on James
v. 15,
he says
include here generally all those who presided over the Church; Pastors were not alone called Presbyters or Elders, BUT ALL THOSE WHO WERE CHOSEN FROM THE PEOPLE TO BE, AS IT WERE, CENSORS, TO PROTECT DISCIPLINE. For every Churcli had, as it were, its own Senate, chosen from men of weight and of proved
"I
for
integrity."
On
Pet. V.
"By this name (Presbyters) he designates Pastoi'S who are appointed for the governjient of the
:
Church."
he observes, first, that ^^ Elder is not a name of and then subsequently adds: " We may learn from this that there were at that time two kinds of Elders for all were The words plainly mean, that (here icere some not ordained to teach.
On
Tim.
v. 17,
who
ruled well and. honoitrahlij, but vdio did not hold the
office
of
And, indeed, there were cho.sen from among the people men of worth and of good character, who united with Pastors in a common
teachers.
283
Cor.
28:
"By ffovermneiits,
I understand Elders,
who had
the
charge of discipline.
its
Senate, for
So mucli for the Doctor's first argument and practice of all the Reformed Churches.
second argument.
It
is
the
Now
doctrine
for the
so rich,
we
give
it
in Dr.
Hodge's
own words
its
value
is
is
In thus destroying the peculiarity of the office, destroyed. It is precisely because the Ruling
is
"
Elder
a layman, that he
in our system.
him
in canonicals, It
is
you destroy
cause he
is
his
ridiculous.
is
be-
not a clergyman,
because he
one of the
separated
Avhat he
life,
class
^
of Ministers, that he
is
in
our church-courts."
is
If by layman
meant one of the people of God, \ve agree and should continue
;
so to the end of
is
life
not peculiar to
him
that
If by layman
is
meant a
by lay-
member
depends upon
is
being no
is
office
at all.
But
if
man
we
for
precisely
that our
tinguislied
and
Dr.
Hodge
you dress the Ruling Elder in canonicals you make him ridiculous. We submit whether a Presbyterian minister would cut a much better figure in the same habili'
284
ments.
CHURCH-OPERATIONS.
But the
illustration
mind
is
people
has discovered that, if we make the Ruling Elder a clergyman, we reduce " the government of the
He
Church
to a clerical despotism."
same thing
like to
and
we
officer
is,
that a
government
administered by
officers is
an
official
despotism.
We
should
How
else it
can be
administered,
Is the
understand
government of the United States a despotism, beis exercised through representative assemthrough officers, chosen and installed blies and magistrates for the very purpose? AVe had always thought that it was a security for liberty to have an appropriate organ through
cause all power
which every department of power is exercised. The right of election connects these officers immediately with the people.
by which he commore marvellous. " If," says he, " according to the Constitution of the United States, the President, Senators, Representatives, Heads of Departments, Judges, Marshals, all naval and military men
illustration
The
mends
still
holding commissions
must be clerand feel that all power was in gymen, every one would see the hands of the clergy." And, on the same principle, if all the clergy were chosen from the class of shoemakers, it would put all the power of the Church into the hands of
to the lowest (except overseers of the poor),
shoemakers.
We
Dr.
Hodge
confounds, in the
from which
285
office what the what he becomes by virtue Tlie President of the United States would of his election. have no other powers than he now has, whatever might have been his previous profession or pursuits. His office wonld be the same, whether he was previously a preacher
man was
or a rail-splitter.
citizens
To
But
this
tyranny
would not
of the
office itself.
He
would
and not
as clergyman, doctor, or
In the next
place, Dr.
Hodge
is
overlooks the
fact,
that to
make
man
a clergyman
to
in the Church,
man
The
clergy
If,
are to the
none
life,
be done
in the State,
when
is
it
clergy alone.
But there
no such
The Church
She
employments and
occupations.
The doors of
proves how thoroughly Popish the Doctor's notions of the " clergy" are. It is an estate in the Church, and not simply an
^
office}
rian
Hence the common statement, that tlie government of the PresbyteChurch is aristocratic, is founded in error. If the choice of its ofii-
men, that class would then be an and the charge would be just. But, as there is no such It is no objection that restriction, the government is purely republican. the rulers hold their offices for life. In some of tlie States of the Federal
cers were restricted to a single class of aristocracy,
Union the Judges are chosen for life, but that does not make them an order of nobility. As long as they are cliO.<e to, and do not inherit, their offices, or the right to be elected, they are of the people, and are distinguished from their brethren only as a public from a private man.
i
286
CHURCH-OPERATIONS.
is
utterly rotten, as
upon the nature of the power itself. is a government of will, in If contradistinction from a government of law and right. the Church made the ^vill of its rulers law, no matter what those rulers might be called, the government would be a despotism. The right of choice would not be freedom. The slave might, indeed, choose his master, but he would be a slave still, and for the simple reason that the nature of the master's power is despotic. But when a government has a Constitution, and a Constitution which provides for the supremacy of law and right, then the government, no matpower
is
exercised, but
The
ter
who
administers
it,
is
free.
Our
Presbyterian rulers
is
to
purely
it is
Their
it is is
will, as
mere
perfect freedom.
their commission,
no one
is
bound
to
holding them to a
same
free,
relation to the
States sustain to
They stand in the Church that the rulers of the United the people, and if the one government is
strict responsibility.
The
true that
this subject as
which
Baptist
minister
in
destined
But we beg; His interpretation has Dr. Hodge's argument has only
287
a vulgar appeal to
These associations have sprung from and Prelacy, and we are glad to see
it
the clergy, he
into
tyranny.
Here he
and
allies.
Dr.
Hodge
disclaimed the
new
theory.
is
we ourselves we conceded
of office does not include two from each other by the possession or
title
it is
altogether
a mistake.
for the
If
it
Word and
sacraments,
true.
We
We have never been in any extremity which forced us to abandon what M-e never possessed. Dr. Hodge is Milling to call the Elder a Presbyter, in the sense in which Apostles are called Deacons. But the point is, not as to what the Second Book of Discipline calls the common meaning of the word in that sense, any old man is a Presbyter, and every believer is a Deacon but as to the official sense, the sense in which it expresses jurisdiction in the house of God. That is the sense upon which the question concerning the
is
amusing.
The
was this: We were dealing out some pretty effective blows against Dr. Hodge's hybrid theory of Presbyterianism, when the Doctor, unable to
contain himself, sprang to his feet in great excitement as
if
the terrors of
death were before him, and protested that he was of our way of thinking.
In our simplicity, we verily thought that he was begging for quarter. We were sorry for him, and let him off! Surprised, no doubt, upon his return home, to find himself alive, and
some one must have died in that hour of mortal agony, he it was we, and proceeds to give our dying confession. We suppose that we must accept the statement, and in all future accounts of the scene imitate the Frenchman, who related to an English officer the story of a fatal duel in which he had been engaged. And what do you think, said he to the officer, was the result? Of course, was the reply, you killed your man. Oh no! said the Frenchman, he killed me!
certain that
288
CHURCH-OPERATIOXS.
and upon that question we have always had but one opinion.
application of the title turns,
If, after
Hodge
''
We
do not
differ
office
of Ruling Elders."
Oh
it
no
is
Divine
is
Let us
see.
Dr.
Hodge
Dr.
Hodge
Ruling Elder
is
is
only a layman
also a clergyman.
The
And
ground
continue to maintain
its
at Princeton,
will not be
at the
:
Now
it
"by
TWO classes
I'ul-
of Elders, one class as both teaching and ruling, and the other as
identical with the former,
ing only, and consequently the latter as holding a station not exactly
amounts
ruent [for the parity of the clergy] derived from the identity of Bishop
and
Freshiiter.
is totally
groundless.
If
we
Scrijjture, to
;
hending
of
all
who
and
all
who
;
then
plain that
all
Bishops were scriptural Elders, and that all Elders, whether both Teachers and Rulers, or Rulers only, provided they were placed over a parish as inspectors or overseers, were scriptural Bishops. Now this, I
'
fact.
^
'
two co-ordinate
office
\\ 68.
289
office
it
before us be
be correct to or whether they have not such a one of the points in the present
this
strictly ecclesiastical
guage
in s}ieaking of
them.
This
is
discussion, concerning
who
But more
first,
to
ness of this opinion, and finally to persuade him, that, so far as the
proper at
all, it
ought not
to
;
be
made the point of distinction between these two classes of Elders and that, when we speak of the one as clergymen and the other as laymen, we are apt to convey an idea altogether erroneous, if not seri^
ously mischievous.^
As
It
to the ordination of a
If this be
so,
does
it
not follow, as a
Ruling Elders, the members of the Session already in office should lay on hands with the Pastor, in setting apart an additional member to the same office ? In
sense, that, in ordaining
common
other words,
if
HANDS OF THE PAROCHIAL PrESBYTERY ought tO be laid on, in adding to its own number, and the right hand of fellowship given, at the close of the service, by each member of the Session, to each of his newly-ordained brethren. This appears to me equally agreeable to reason and Scripture, and highly adapted to edification. And if
Church, THE
there be no eldership already in the Church in which the ordination
made
them, ought to appoint at least one Minister, and two or more Rulordination.''
ing Elders, to attend at the time and place most convenient, to per-
form the
We
He
^
all
IV. 19
290
CHURCH-OPERATIONS.
two
species,
is
the
The
The genus
is
is
one,
and that
is
what
is
one.
The
species themselves,
all,
and the
difference
Any
is
other doctrine
officer,
is
stark Prelacy.
is
a spiritual
and yet
not a
must be subordination.
higher than the other.
If they are not equal, one must be If they are not of the same order,
This
is
the legitimate
(conclusion
to convert Presbyterian
which Dr. Hodge has and ours. He alleges that we teach " that all power in the Church is joint, and not several. That is, it can be exercised only by church-courts, and not in any case by individual officers." Now, the singular fact is that, in the whole course of the debate in the General Assembly, we never
to another point,
We
carefully
avoided
it.
It
We
power
is
joint,
and not
we never heard of a single human being on the face of the earth who did teach it. We defy Dr. Hodge to produce an instance of a single writer, living or dead, who maintains any such nonsense. The very making of the distinction What has been taught, implies that some power is several.
and justly and
^
scripturally taught,
is,
that the
power o? rule, B
to this
volume,
291
Book
is
it
several,
and not
in
joint.
There
is,
Hodge and
ourselves
on this point.
it.
There
is
no difference
There
is
and that
is,
whether,
;
Some have
it is
con-
tended that
tended
ministerial
function
ourselves
among
the numbc!"
that
an act of
But no one has ever maintained that all power is joint, and not several. What are we to think of a man who makes siich reckless and sweeping assertions, without the
government.
slightest
failed
foundation in fact?
is
How
has
him, when he
compelled
to resort to fiction
Having now completed our examination of Dr. Hodge's we are prepared to sum
result.
up the
In the
persistent representa-
and
from
tlie
people,
and
Ruling Elder
to a lower order
Word,
he
is
To
no Presbyterian.
thus
savours
strongly of
has
no
smack of Presbyterianism.
in connection
In the third
place, his
vague
with Quakerism.
His notion
therefore, a
l*resl)yterian.
He
is,
292
little
CHUROTr-OPERATIONS.
of evervtliing, and not
is
much
of anythino-.
His true
looks out
position
He
upon
not
all sects
feel
any one mode of organization, as he is quite at liberty to make new officers and orsrans accordina: to the exio-encics of the times so long as they do not contradict certain regulative princi})les, he selects what strikes him as good from all, and casts the bad away. He comes short of a thorough Presbyterian ism 1. By
is
limited only
by the express prohibitions of tlie Scripture. His motto The Church's is, Whatsoever is not jiroliibited is lawful. motto is, Whatsoever is not commanded is unlawfiil. 2. By making the people and the clergy two distinct estates, between Avhom the power of government is shared, and by whom it is jointly exercised whereas, the Church makes
;
whom
ministry,
By making
tvjo
whereas, the
Church makes only ome order, Avhich she distributes into two classes the Teaching and t\^e Ruling Elder. 4. By making the Ruling Elder merely a deputy, to maintain the whereas, the Church makes rights of a particular class
him a
nerself,
representative, a chosen
ruler,
through
whom
she
and not a
5.
class, declares
God.
By
mode of organizing
In order
new
officers
and
is
Word
of God, by good
press statements.
and necessary consequence, is of equal authority with its exIn all these points Dr. Hodge has departed from the faith of our Fathers. His doctrines in respect to
these are not the doctrines of the Presbyterian Church.
We
293
terianism.
rated,
We
no " new," no " peculiar theory" of Presbyhave shown that, in all the points enumeConfessors,
we
are standing
purest
Presbyterian
ground of our own venerable Standards. To guard against the possibility of misconception, it may be well to say that, while we insist upon the Divine authority of Presbyterian Church Government, Ave are far from
unchurching, or
gelical
breaking
communion
with,
any evanDivine,
is
denomination.
Government,
though
The most
precious
;
and
who
we
Christ
their
more
their
creed.
All
they have
He
But
has appointed
rulers,
plement of
as long as the
essential doctrines,
is
really
Lord Jesus Christ, and to be received to our communion and fellowship, as cordially as we receive the private believer who has not yet attained the full measure of knowledge.
bigotry.
Our
to
We
while
we
of government as
we
Scripture,
their
Arminian
can
creed.
We,
by
unchurch no
unchurch
itself
We
make
the distinction
between the and the accidents of government. While we admit that questions of government are subor-
294
CIlURCIi-OPEKATIONS.
mere
it
trifles
com-
it
7io
value.
man Whatever God maxim, but place" is just "Everything in its a to study. things are it by no means implies that comparatively small
has thought proper to reveal
becomes
entitled to no place.
is
not
it
is
nothing.
We
removed from
wish to study the whole will of Gotl, and we wish to give everything precisely that prominence which He designs
that
it
We
None
should be content with striving simply to save their souls; This they should strive to be perfect in all the will of God.
obligation
an ample vindication of the repeated efforts we have made to explain and enforce the peculiarities of our Church's Divine polity, and to resist all schemes and conis
and throw
the excrescences which circumstances have gathered around She will yet be her, and which are not truly of her.
brouo-ht freely to confess that her
ness, and that her
real glory
is
own wisdom
as
is
foolish-
Lord.
Word
renounce
human
devices.
In relation to Boards, the subject which has provoked all this discussion, the Free Cluirch of Scotland has led the
way
in the
byterianism.
bly, she
development of a sound and self-consistent PresAt the last meeting of her venerable Assemin
the construction of
her Schemes, which were quasi Boards, that we, at the same time, were pressing u])on the Assend)ly of our own Church.
Com-
the Assembly
deem
295
committed
to their care."
is
Exe-
and the Assembly is to take the appointment of it in its own hands. This was done in an Assembly of which Robert Buchanan was Moderator, and William Cunningham a member an Assembly, too, which devoted a whole day to the commemoration of the great principles of the Reformation. With such an inspiration, the result is no marvel. What, on this side of the water,
cutive Committee,
is
denounced as
hair-splitting
is
rianism by as
Scotland.
enlightened an Assembly as
ever sat in
CHURCH-DISCIPLINE.
PREFATOKY NOTE.
The
General Assembly of the Presbyterian Church in the United States
to Drs.
Thornwell, Breckinridge,
They made a
earnestly debated
to
Form
first
of
Government
At Peoria,
in 1862, the
The
Church
(South), at
its first
General Assembly
at
Form
of Government,
Book
No
meeting of
is still
this
The matter
These
Book of
Discipline,
by having been
re-
to the last
and
likelihood, be settled
a matter
embodies should
It
be rightly
understood,
criticism
and temper
slightest
mercy or favour
of the
Book
The members of
itself.
may be
taken as an apt
charity to the
man
it
which, while
to
repudiates all
human
all
authority, endeavours
fast
things, hold
for the
that
which
good.
We
good opin-
we not
felt
was materially
our work.
It
qualified
is
by the estimate they have put upon very flattering, no doubt, to be called able
;
and
%vhe,
is
some-
what taken from the compliment, when in the next breath it is added that these able and wise men have done nothing
but blunder.
It
is
mountain labouring
300
CHURCII-DLSCIPLINE.
cause of self-congratulation.
The brother
thanks
to
whom
Robert
he had
his
moment
eminent
when he came
transcendent meanness.
Our
make them
snares to our
vanity.
They have
left
They
we
can take their ])hysic without the risk of any serious in-
one occasion we heard it gravely mainBook was bound to be a bad one, because its authors were very able men. The idea seemed to be that
convenience.
tained that the
On
is
an
under a very strong temptation to immortalize their names by the cheap expedient of doing mischief, when they found
the prospect very remote of doing any good
;
to
meet and
men had done nothing was what they were not likely for a moment to brook. We think that we can relieve the minds of our brethren who are The Committee expected just about troubled on this score.
break up and have
it
They have
erected about as
big a
monument
which
for.
scription
it,
they looked
never aspired to
would like, is precisely the one that They had a crazy kettle to mend, and they any higher distinction, on account of their
They
thought that they knew where the crack was, and they, perhaps, persuaded themselves that they had succeeded in stop-
ping
it.
at the
same time,
so fully
aware of
their
the perverseness of
human
made up
state
in a perfectly
sound
and
is
left
them
as leaky as a sieve.
Accordingly, the
Book
said to
301
It has been
clergy, as setting at
trampling
under
foot the
and the pity of her friends and, to crown all, making it absolutely certain, by its bungling provisions for securing
;
The marvel
is,
ordi-
alone
into such
have which they have bestowed upon the Committee they ought to have given to the Book, and the censures which they have so freely dealt out to the Book Ave are afraid would not be misplaced if applied to the persons of the Committee, though we confess that we
truth
is,
made
a mistake.
The The
think our
critics
])raises
may
think of
the truth.
We
mility in which
we
have hardly yet reached that stage in huare content that all the world should
foolish
we know
ourselves to be.
But
whatever may be our capacities (we speak as a member of the Committee), whether we belong to the weak and foolish
things of the world and things which are not, or to the
we
insist
upon
it
that the
Book
that the
vessel
have been honestly stopped, and that no new ones We ask our brethren to give us a hearing
propose to indicate and classify the nature of the
We
and, as
we go along, to discuss the principles which pervade them, and which have rendered some of them so obnoxious
to
The
is,
first class
of changes to which
we
sists
in the
it
Book
302
CHURCH-DISCIPLIXE.
tlie
work.
Book
marks of
this
denominational
peculiarity.
of forms and of rules, which a manual of Discipline, as contradistinguished from a Confession of Faith or a manual of
it
mixes up with
its
legal technicalisubject, or
It
when
says
it
What
it
is
very good.
It
a devotional frame.
have introduced one or-two hymns, by Avay of encouraging The doctrine upon which discipline is
founded, and the motives with which
it
should be enforced,
must
and
all
Book of Forms
is
to swell its
dimensions
what one wants. If, Edinburgh Review once suggested to Mrs. Sherwood, as the the moral had been printed in a different type, the inconvenience would not be so great, as one would then know at
to increase the difficulty of finding
but
it
certainly
is
provoking, when
you are in search of a rule, to have to wade through a homily before you can get at it. The new Book has omitted many of these sermons. It has retained enough to authenticate its Presbyterian parentage, and endeavoured to retain them where they were likely to be least annoying. Wc humbly suggest that this change is a real improvement and
;
we
who
Form
The
point.
preaching
old
when he comes to the Coinpend of Discipline. Book was sometimes very tedious in coming to a The new Book has attempted to shorten the process.
The whole chapter of New Testimony, which in the old Book occupies nearly two pages and is spread over seven
DISCIPLINE.
303
in the
The Chapter
wearisome circumlocutions.
We
;
and if it is desirable that a manual of Discipline should be brief, pregnant and pointed, we do not see on what ground these changes can be consistently condemned. They might have been carried much further. If the Committee had been preparing out and out
of the changes under this head a
new Book, instead of trying to amend an old one well known and familiar, they would not only have omitted all
the sermons and moral harangues, but they would have constill greater brevity and point in the rules and defwhich they retained. But something was due to the familiarity of the Church with old forms of expression, and to the associations of reverence which naturally cleave to a
sulted a
initions
Another
class
The
and
old
Book
maxim
to
It often speaks
it
where
it
ought
is
be
silent
where
ought
to speak.
It
even pro-
fuse of
words where there was no occasion for a single syllable, and as silent as the grave where theoccasion demanded an articulate utterance. These omissions the Committee have
to supply,
endeavoured
their
work, chapter by chapter, and section by section, with the old Book, can form any idea of the contributions which, in this respect, they have made to the logical completeness
of the Discipline.
ral heads,
1.
The
what was contained in the old Book For example the old Book defines only by implication. offences, and proceeds to distribute them, according to their public and private. greater or less notoriety, into two classes
explicitly enunciates
:
is
introduced
personal
offences;
304
and yet not a word
of
tlie
CHURCH-DISCIPLINE.
is
offences.
is
implied,
expressed.
So, in rela-
Book implies that the first step shall be to ascertain that a common fame really exists, but it has nowhere made this a law. Yet it is one of those thino;s which oug-ht to have
been clearly stated.
in
which
fame,
common
and annoying
But the most important implication of the old Book, to distinct and articulate utterance,
to
demand
from any of
its
mem-
Nothing has
and
extra-judicial."
"
No good,"
we are told, " can result from this exacting, star-chamber mode of inquiry." Nothing but " mischief" is anticipated
" from the revised
suffo-estion."
" It
has been
hitherto
unknown
it."^
to
the Presbyterian
law, in a free
Now,
?
What
is
the principle in
is
which grounded
less
Their
and to inflict censures is founded The Lord has made them overseers in the same relation. of the flock. They must keep their eye upon their charge,
right to institute process
^
Dr.
Van
305
and the very nature of their trust implies that they have all the power which is necessary to execute it. The Christian people are, in some sort, their children, and as a father has
the inherent right to interrogate his children in reference
to their conduct, so a church-court has the right to institute
judgment upon
issues actually
joined.
It
It
is
power.
is
glory of God, and for the honour and good repute of the
Church.
suffered unjustly
it
as
gives
him the
shame of being arraigned for crime. The guilty ought to rejoice in it, as it is a means of bringing them to a sense of their sin, and of leading their minds to repentto the
it made an objecmight require men to criminate themselves. If they have done wrong, this is precisely what a church-court ought to try to do, and it never will succeed in doing them any good until it reduces them to this point. In spiritual jurisdiction, self-crimination is no evil. In
him
ance.
We
civil courts, it
spiritual court
;
a civil court
and
species
of moral schoolmaster
civil courts
is
The
court
spiritual court
entrusted
the
tlie
To
is
therefore absurd.
is
no model
in the
who
moment upon
the right of a
Vol. IV. 20
306
CHURCH-DISCIPLINE.
it.
Whence came
Is
it
that
and
for
it
exist ?
life
not obvi-
common
of the Church,
And
mode
which the interest of each in all is si<j;nalthe Church but a company of brothers ? are we not our brothers' keepers? But it is replied,
What
is
common
relation
is
which the inherent right of supervision can be exercised is by regular judicial process! That remains to be proved. Indeed, a species of inquest must be resorted to before a court can be put in possession of the facts which
justify process.
this
Rumour may
charge a
man
is it
with crime;
the doctrine
rumour must be
investigated.
Now,
every other
except
Has
it
it
may question, if it chooses, man in the community touching the rumour the only man who is most deeply concerned in it? no right to ask and receive his explanations ? Has
to exact of him that he shall deal honourably and frankly with it, and that if he has done wrong he shall confess it and repent; and that if he has been injured, his
no right
brethren
may
is tyranny, we only wish that there was more Church and we shall rejoice to see the day when every Session and every Presbytery shall be a star-chamber The notion that this inquest makes an after this fashion. invidious distinction between the suspected man and his
name ?
of
it
If this
in the
all,
by the
inquest
The
parties are
Whether new
chapter
Session
ix.
is
is
Form
it
for which jmrpose they have power and CJirislian conduct of the mem-
DISCIPLINE.
307
tliey
of the clnirch."
As
all
all possess
What
the Session
can do in reference to
in reference to those
do
immediately responsible to
If the
it
right of inquiry
is
essential to spiritual
government,
is
must
to be maintained.
If
now
tliis
power
is
chime
in
his discipline at
Geneva
as a shocking
The
is
Book has
been assailed
genuine Presbyterianism
very infrequent in the
Another
is
old Book,
that of details
general provisions.
old
We
cita-
The
Book makes no
by removal or concealment; yet this is a case from which gross scandal may result, and which ought to be provided for in every sound system of discipline. The new Book supplies the defect. The old Book nowhere requires
an
the
issue to be joined
new Book
old
insists
that the
accused
shall
plead.
It
makes a
case, before it
The
Book
leaves
gives a pre-
We
amendments
itself at
once to the
common
sense of every
member
of the
Church.
outrasre the
from
all
308
dodging an
officer
CHURCH-DISCIPLINE,
of the court.
The
case of a deliberate
and open
which the old Book provides for, is not so aggravated as the mean and skulking That an cowardice which seeks to sin behind a shelter.
refusal to obey a citation,
issue
ought
who
are
fiiniiliar
with
the history of
To
it
an immense gain.
AVhen there
is
series of specifications,
may
be that
all
admitted
it
may
it
may
nothing
to
ation of proving
enter-
when
is
a question
of Christian morality
Then, as
an appearance in cases
when
the appellant
is
is
And
how just
this
arrangement
many who
can
ill
afford the
means of attending the sessions of the General Assembly These additions may seem to be minute and trivial, but they are like the pins which hold together the beams of a
building; they are the details of justice.
3.
To
this general
to
The
and
the
proceeding through
the formalities of a
trial,
when
be proved is admitted, is simply absurd. There are those who are so impregnated with the maxims
very point to
of the
common
and His Apostles, that men should and that Christian men should confess them to one another. Proof is necessary only when the facts are denied, and the new Book has recognized a man as
in the doctrine of Christ
own
case,
when
his testimony is
new Book
may
deal with
him
DISCIPLINE.
sense,
309
though we
common
last
Assembly, that a
To
the
same
in
is
committed
cessary,
facts.
when
men
and we should be brought back by a circuit to the set out. There is certainly no
there
may
be need of delay.
That
is
a mat-
ter to be
The
new Book
instantly rendered;
dispenses with
is
the idle
ceremony of appearing
rious.
to investigate
itself in a
what
is
perfectly noto-
an impartial and deliberate judgment, it may postpone the matter until its passions have subsided and reason resumes Some cases may be imagined in which the her supremacy.
judgment ought
to be rendered
is
on the spot
in
which the
language of indignation
the sin.
uttered against
Other
cases
new Book
as
it
he desires
it,
This defect
the General
section, as reported
to those
who
confess
hearing in
They
'
The Committee
1,
chap,
iv.,
of the
new Book,
so that a
trial to
to
4.
310
5.
CHURCH-DISCIPLINE.
Another omission of the old Book, which the new one
is in reference to the charge of a suspended minisIn the case of a deposed minister the old Book pro-
supplies,
ter.
unanswered.
III.
new Book
may
may be
called an exten-
sion of privileges.
testify
;
For example,
par-ties are
permitted to
may employ
;
as counsel, in-
and gross
an inferior judicatory
may
be brought to
mon rumour.
to
One
shall
of them
we
IV.
in the
flp-ured
new Book
consists
removal of anomalies and incongruities which disThe Committee have endeavoured to the old.
adjust the system so that the parts shall not only be consistent Avith one another, but with the Confession of Faith, the
Larger and Shorter Catechisms, and the Form of Government. They have sought, in other words, to make the frame of our Discipline not only coherent and homogeneous
with
itself,
The
old
Book does
the
not
The
first
definition
of an offence.
tures,
The
old
Book
judicial censure
Word
is
of
God
neither directly
311
authority, or
a play of words.
The whole
is its
section in
the old
Book
"
An
offence
is
AVord of God
ful,
or which, if
it
be not in
own nature
sin-
or
is
mar
omitted in the
new Book.
any other
sion of Faith, if
means
Word
of God.
"The whole
counsel of God," is the emphatic language of the Confession, " concerning all things necessary for His own glory,
life, is
down
by good and necessary consequence may be deduced from Scripture unto which nothing at any time is to be added, whether by new revelations of the Spirit, or Again " God alone is Lord of the traditions of men." conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to His Word, or beside it in matters of faith and worship." Now the rejected clause either means that the Word of God, directly or indirectly, condemns those things which, though not inherently wrong, become accidentally sinful, or If it means this, it is unnecessary. It begins it does not. a classification of crimes, and abruptly terminates with a
;
:
single order.
If this
is
not
its
meaning,
It sets
it
is
wholly uurejected.
pendent rule of
life.
In either
it
case, it
is
ought to be
It
In the next
place, as a rule,
and abuse.
and not our own, the guide of our actions, and brings us under bondage to others precisely where God
has
left
Who
was competent
Paul ought
if a
to
One man
;
is
offended
and we have
312
CHURCH-DISCIPLINE.
serious scruples about the lawfulness of holding communion with those who played upon a flute. Must the Church censure all who, witiiout recognizing the duty of humouring their follies, chance to be associated with brethren so deplorably weak ? The whole case is one outside of
discipline
;
known
it is
God and
His peo-
ple
more diverwhich superstition, weakness, or will-worship may assume, the more stringently should the Church feel the obligation to keep exclusively to the Word of God. We have no right to make terms of communion which the Master never made, or to enforce laws wliich He never knew. Jesus Christ is the only king in Zion the Bible, the only statute-book He has given to His people, and whatever is beside, or contrary to it, is no part of the faith or duty of the Church, 2. It strikes us as an incongruity in the old Book, that it makes no allusion to the Westminster Standards in determining what constitutes a matter of offence, whether in reference to faith or practice. It refers us at once and excluthe Bible, as if we had not already settled as a sively to Church what the Bible teaches on these points, and solemnly agreed to walk together according to this interpretation. The Constitution of the Church is its own sense of the terms of communion prescribed by our Lord, its own sense of what we are alike bound to believe and bound to do. It is under that Constitution that we become a separate and distinct
cated the condition of society becomes, and the the forms
sified
denomination.
Church ought
is
Has he
transgressed
how
the
Church understands
objected
to its Standards.
Sl3
new Book
1st,
the provision
is
ambiguously
exj^ressed, leaving
doubtful
whether two Standards are meant, the Bible and the Westminster Formularies, to either of which the appeal
may be
is
made
in
meant the Westminster Formularies; and, 2dly, on the ground that no human expositions of the ethical teachings of the Bible can contain an adequate rule of life.
As
it
is
enough
to reply,
that even if the clause were ambiguous, no possible confusion could arise.
If a thing
is
proved
to
be wrong directly
to con-
That accepts the whole Word of God as the absolute, authoritative rule of faith and practice. If a thing is shown to be wrong from our Standards, we, as Presbyter-
demn
it.
ians,
it is
tures.
To
Whatever the
Bible condemns
They
same authority
the Confession
is
it
it
and and
in
adopting
it,
we have averred
of God's
faithful
interpretation
teachings.
But
to
is
it is a matter of no which a man immediately appeals. But it certainly is a convenience to have the teachings of the Bible reduced to a short compass, and announced in propositions which are at once accepted Mithout any further trouble of
translation, of cipher
and interpretation,
moment
comparing
uous.
texts.
i)lace,
we deny
is
ambigthat, to
pretation.
to
is
mean,
us Presbyterians, nothing
to our
heresy which
:
not rei)ugnant
is
Standards of doctrine
and nothinir
unlawful
314
which
is
CHURCH- DISCIPLINE.
not repugnant to our Standards of practice.
to the
We
have given
and what God requires us to do. We have expounded the Law and the Gospel, Faith and Duty, and we have solemnly agreed to accept this exposition as the Constitution of our Church.
condense what
God
This creed, in
the soul.
try
It
its
all
that
we
believe
and
spiritual prosperity of
by which we are
to say, that
to
and
to
As
laries.
have only
it
Formu-
it is
said,
The
circumstances of
mankind vary
so infinitely, that if a
which
very true,
This
is
precisely
show the
Paley
meration of
selves.
all
them-
How,
become a
perfect rule?
It fixes
The brother
ples,
and
tells
us very correctly.
to the discovery of
duty in the
" re-
complicated relations of
quires infinite wisdom."
life.
To do
this, it is said,
Granted.
to hinder
But
dom
has done
it,
what
is
man from
repeating it?
it,
are
p. 42.
315
when they
chism
It
is
why
by
our Standards,
We
We
are scattered,
it
from the divers parts of the Sacred Volume in which they and reduced them to method and system. But
seems that we are at liberty to deduce necessary inferences
Why
is
Has
no addition
that
it is
Does he not remember that all analytiand that in necessary inference we only explicitly enunciate what was previously
?
essentially identical,
implicitly affirmed?
jilies to
all
We
cannot
see,
of the Bible are complete and exhaustive in themselves, they are as complete
skill, as
when
lie
collected
when they
volumes.
3.
is
that of
tion, parties to a
making the inferior courts, in appellate jurisdicnew issue. The incongruous nature of our
is
In
every appeal there are two issues, two sets of parties, and
may
be two judgments.
The
be
which ought
to
its
is
an
issue in relation to
its
integrity
and judicial
fairness.
The
to
expose the
He
is
at
Both
316
CHURCH-DISCIPLINE.
so blended that they constitute but one ap-
Hence
is
the appellant
in its
is
heard in a double
;
rendered, the
Now
simply monstrous.
same time, and in the same breath, the question of individual right, and the questry at the
tion concerning the official integrity of a judge,
is
To
an out-
rage upon
does.
yet this is
higher to defend themselves ; and it is mercifully provided, that " if they appear to have acted according to the best of
their
that
is,
if
they
they succeed in showing that they have not been knaves may escape with their necks " they incur no censure,"
may
require."
What
can
is
show more
on
character?
The
number
of this Review, insists that this must be the case from the
"When
the individual
who was
we
pray, does he
appeal or complain ?
there
is
Not
;
a personal accuser).
as
The complaint
is
is
ag.ainst the
he conceives, unjustly.
entertained
investigated ?
Is
And
it
by the higher
not
from, or
what
is
is
the
complained against, the body whose that sentence was, is surely then a party to the question." In all this there seems
to us a singular misconception.
The
removes
it
from
The
1
that he transfers, or
317
be allowed to transfer,
is
upon
which the lower court sat. before it precisely what the lower had
The higher
the same
same testimony, the same circumstances. The operation of the appeal is nothing more nor less than to introduce the
question to another court
it is
The
of
through a
full
that truth
care,
by the
is
The
upon the other, as in reprechamber checks another. The thing to be secured is the contemplation of the subject from different points, and aloof from the influences of prejudice and A bill passes the House of Commons, and is sent passion.
One
court
a check
to the Lords.
or reject
;
it,
but their
no censure upon the Commons it is only a part of the process by which rash and hasty legislation is prevented.
vote
is
So when a
to a higher
case
is
it
may
be carried
and reversed.
is
upon
fullest
Appellate jurisdiction
for
a con-
wisdom
approximating as nearly as
is the
chamber
ecutive.
to
and it passes, like a bill, from one another, and then from both to the supreme exout,
made
Our
No
is
to gain
his case
tlio
system
to
do
justice.
would be no
necessity of
any
court.
318
If the views
CHURCH-DISCIPLINE.
wliicli
we have given of
;
appellate jurisdic-
if it is
it
is
clearly preposterous to
make
the
and to originate a new case at every step of the transfer. There is a way for trying the lower courts the old Book provides for it, and the new Book still more completely but when they are tried, no other issues are mixed up with the process. As a logical consequence of expunging the features of the old Book which made the lower courts parties, the new Book has also abolished the rule which deprives those members of the upper court that were also members of the lower court of their right to deliberate and vote on questions
courts pass with the case,
The
denial of this
right was grounded in a false assumption touching their relations to these questions.
When
That
In some
posed of
cases
is
composed entirely of
new judges;
all
The end
in
both
There
must be a
It
is
upon an absolute difference in the persons of the judges, or upon modifying elements which are likely to introduce new views, to suggest new considerations, and to repress the influence of prejudice and partiality. So fullference depends
ness
little
it
is
of
moment how
it
is
done.
Now,
in the
Presbyterian
all
The Presbytery
an union of
;
Synod is an union of Presbyteries and the General Assembly is, or ought to be, an union of Synods.
the
It
is
319
members of the must enter into the higher. The only thing that we can do is to mar the integrity of the system by excluding the members of the lower court, as the old Book has done, in cases of appeal and
materials
;
the
To
we do
the
we
Now
question
partiality
Does justice require such departure ? Is immore likely to be secured by making the court
consist
make the body really though To our minds, though the question
and has embarrassed the wisest
of our
working
Divine
own system
It
is
is,
answer.
are likely
spirit
of judi-
measure of
consideration.
will
do
justice,
Should
it
and
first,
cision,
the answer
is
threefold:
1.
If their opinions, at
they
If they
fit
men
are not
to
and the argument is as cogent for expelling them from the court below as from the court above. 2. In the next place, the best way to make them partisans, is to treat them as partisans and the best way to preserve in them the spirit and temper of judges, is to treat them as
court,
;
any
320
judges.
CHURCH-DISCIPLINE.
Presume them
it
to be honest,
and yon hold out a Let them know that tlie Church
dence and impartiality, and they must be desperately corrupt if they do not strive to justify this good opinion.
3.
In the third place, to exclude them from the court is not to exclude them from an influence upon its decision. All that you accomplish is to exempt that influence from all responsibility. They have tongues, and their brethren have ears, and who is to hinder them from whispering in the lobby of
the court?
The
is
between a
re-
One
or the other,
It
is
We must send them home, them from coming to the appellate court.
the house.
or rather prevent
But, after
all, this
is
a rare
judgment
Our
number
new
is
if
we understand
expects.
his
argument
that
we have
We
apprehend,
it
too, that
little
was composed, provided they were favourable to him. At any rate, we doubt very seriously whether, if it should so happen that none of the judges of the lower
of what judges
court were present btit those
who voted on
his side, he
would enter
of justice.
mockery
His
feelings
DISCIPLINE.
321
new Book
which the lower court really determines the decision of the upper. In tlie first place these are extreme cases, and must be very rare. And even were this an evil, it must be remembered that no system can provide against all inconveniences. Under the present Book, the highest court of the Church has been on the eve of making itself supremely ridiculous by contradictory decisions upon Ihe gravest matter, involving the very essence of the Gospel, and that at the very same sesThe same court, almost in the same breath, was sions.
under
it,
cases
may happen
in
nearly
white.
made
to say that white was black and black was In the case of Dr. Beecher, when the New School
Synod of Cincinnati was out of the house, and the great orthodox Synod of Philadelphia in the house, the Assembly was prepared to be true to of Mr. Barnes,
its
doctrines;
in the case
Synod of Philadelphia was out Here the of the house, it betrayed the cause of its Master. decision of the court was a greater evil than all the inconveniences likely to result from the new Book. But we are not prepared to admit that the extreme case which our brethren have put is an evil. If the lower court was a large one and its decision nearly unanimous, or by a large majority, the presumption is that the decision was right. A numerous Presbytery, covering an extensive range of country, is not likely to be misled by prejudice or passion in a case in which very few of them can feel a personal They took interest, or be seduced by local considerations. it up in the spirit of judges of a Court of Jesus Christ they knew nothing of it until issue was joined before them.
the
when
Why
If
it
were a ease
to be present, if they
were
But take
322
CHURCH-DISCIPLINE.
tliis
Synod.
The remedy
is
at
hand
no
single
Synod has a
We
any mischief can result from the new rule. It preserves the symmetry of our system, diminishes the motives to partiality and prejudice, represses the exercise of an irresponsible influence, and secures the fullest
do not
see, therefore, that
It treats
our Ministers and Elders as honest men, and does not allow
a brand to be put upon their characters because an appellant
is
It supposes that
They have
settled
the
everlasting
controversy
day the whole order of proceedings. Those who have witnessed the confusion, embarrassment and waste of time
occasioned by the anomalies of the old Book, can appreciate
Three judicial and there was not a difficulty in which the house was involved and it was often involved in difficulty that could possibly have arisen if the new Book had been in force. A prominent member of the Assembly, and one by no means favourable to the revision, candidly acknowledged to us that in the matter of judicial proceedings the new Book was almost
cases were tried before the last Assembly,
absolutely perfect.
of the
V. There yet remain to be considered three provisions new Book, two of which are confessedly innovations,
We
We
of the
Church.
That
Book
who
calls to
mind, that
DISCIPLINE.
confession a
323
ground of
makes
the confession
it is
Here the
;
here
;
there
is
nothing
is
the
known only to the guilty person and his God, and, without his own confession, his name might stand as fair as that of any other man in the Church. The unbelief of
offence
it
is
There are no w^itnesses to and confession is not admissible. The guilty individual may, indeed, abstain, as while he is in an unconverted state he ought to abstain, from the sacrament of the Supper.
It cannot be reached.
j)rove
it,
He may
this irregularity
is
We
that
Book makes no
provision for
shown some provision is needed. The Committee, therefore, assumed no supererogatory task, when they undertook,
the case.
And
remedy a wise one ? We have examined carefully have been raised against it, and we do not recollect to have seen one which was not founded in
Is their
all the objections that
radical misconception.
The
giving
ure
;
men
as releasing
;
tions
as reducing the
them from their solemn covenant obligaChurch to the condition of a volunwhich men go, and from which they depart,
as putting an
end
and, worst
no
sin,
but
that a frank
it
rioht to
324
CHURCH-DISCIPLINE.
tion
is a grave question, and a queswhich cannot be answered without a precise definition of terms. If the meaning be whether they can apostatize witliout sin, whether God holds men guiltless for abjuring
His authority and His Son, the answer is plain as day. before Him, they have no right, and to concede it to them is to confound the eternal distinctions of guilt and
As
righteousness.
But
if
men have
and that
is
the Church
the
renounced his
If a
heart,
man
for
has
the
Church
to
disclaim the
and say
faith, is
You
your
a very
man
to
The
to
right of
hinder him,
and
yet,
we
to
them only in the sense that they are bound not to interfere. But important as this question of withdrawal is, the Committee have not touched it the rule, on the contrary,
;
is
right.
In the
place, the
unconverted offender
It
is
distinctly
;
the process
is
superseded by confession
the man
is
convicted
as
upon his own showing. This surely does not represent him unblamable and unreprovable in the eye of the court.
offence,
The
moreover,
is
just as distinctly
unbelief
not
Now, the rule prescribes a ])enalty to be inflicted by the court. The man does not withdraw, but the Session is required to deal with him according to his guilt.
being converted.
What
is
the penalty?
It
is
an indefinite time.
sentence obscure.
to
left this
For "whether the Church has a right" we have ventured Church to disclaim the right." [Editors.]
325
the roll
name from
of communicating members.
definite suspension
would
commu-
it
The only
no longer be a com-
municating member
baptized persons
he must take
who
vows to God. It is presumed, of course, that the Pastor and Session will deal with him frankly and honestly, that they will endeavour to impress him with a sense of his grievous guilt and of his awful danger, and that they will earnestly exhort him to seek at once the reconciliation of his heart with God. But, as the new Book was not commissioned to preach, it contented itself with prescribing the manner in which such cases alas! too common should be dealt
with.
into air.
for the
No
leave
is
man
there
is
is
man
no evasion of
solemnly, and
God
is
not in
him.
The
sentence, too,
is
The change
M'hich has
is
members
of the Church.
as though
we had
to
wander on
them
We
blow
fatal
We
are
326
CHURCH-DISCIPLINE.
amazed at the mischief we have done. And we should have no comfort, did we not believe that the ghosts which have
frightened our brethren are the spectres of their
own
trou-
bled fancies.
We think
it
found them,
it
occu-
We
on the
by our brethren, and the good on our own. The core of the question is, whether church-membership
side sustained
It
is
admitted, on
bers,
serts
all
mem-
The new
is
rule as-
It
alleged by our
brethren that,
It
is
liable to process.
in the
new
It omits the
word
discipline,
of forms and processes would convey the narrow idea of judicial investigation,
but
it
it.
The
is
whether the
class of
members
and condemned
that they
said
must
be, or their
church-membership
purely
nominal.
in its
is
Now,
subjection to discipline
narrow sense
we
is
either a privilege, or
it is
If
it
argument of our brethren assumes either that church-membership carries with it a right to all priva privilege, the
ileges, or that there is
something peculiar in
this privilege
which makes
it
universal.
fault, as
Upon
these
the
first
assumption, they
are clearly at
DISCIPLINE.
If then
all
327
churchchurch-
privileges,
all
to
communicate.
should
If exclusion, on
not contradict
why
exclusion
in
from
disci-
The argument
it
this
form proves
universal
If,
The
proposition on which
clearly false.
on the
something
it
to
attempted.
way
members
to all
in question are
church-members therefore, they are But let us suppose that discipline privileges.
not a
What
is
church-membership which makes it inconsistent to exempt a certain class from a specific disability ? Must all be subject to precisely the
same conditions
which
to the
penalties?
from a privilege
why may
?
empted
frotn a penalty to
ment is suicidal, which reasons from the naked fact of churchmembership to the other fact of subjection to discipline, as it would equally conclude in favour of a right to the Lord's
Table.
The
tions
truth
is,
in every
Commonwealth
disabilities.
there
may
be pecu-
liar privileges
and peculiar
may
alike be conditioned
It
is
by the
and
so in the Church.
All are
not entitled to be
made
upon a
special qualification
the
ability to
328
CHURCH-DISCIPLIKE.
Now,
if it
then
it
it
disability or
privilege,
cannot be universal.
unmeaning and absurd to dispense the spiritual censures of the Church, as it would be to tie a dead man to the whipping-post and chastise him with rods. The possession or non-possession of faith divides the Church into two classes so widely apart, that it is simply ridiculous The great end to think of treating them in the same way. which the Church is to aim at, in reference to the former, is their edification, their growth in grace, their continued proas
life.
What
it
their conversion to
God.
is
to
bring them to
is
Him who
and not
Discipline
It
is
not an ordiIts
it is
the rod with which the Shepherd gathers the scattered sheep
who have
It
is
God
trated
His erring people. Our brethren have perpetwo mistakes in reference to the nature and ends of discipline. In the first place, they regard it as a punishment of the ofiPender. This is a serious error. There are no punIt is founded upon a disishments in the Church of God. pensation of grace and not of law; and discipline is a merciful provision, a
made
It
is
not
the crime
justice,
their
contumacy
that they are not sons, they are then cut off from the Church,
329
Excommunication
discipline are
is,
a solemn declaration
him under
for a
who
is
The
other error
is,
a means of
conversion.
to that end, as
He
is
we
but that
He
for that
end in His
Word
more than has yet been proved. Not a case can be found in the New Testament in which the subjects of censure
were not regarded as professing brethren.
There
is,
exempting
non-communicating
members
is
from
judicial
prosecution.
On
an indispensable condition of
would be
in
mak-
it.
What,
then,
it
may
be asked,
?
is
What is
the significance, or
what the
membership?
are under
We
its
the
new
rule,
They
We
They
are under
And when
knowledge
it is
they
have
ought
to be informed
their
to
come
But
what then?
The
silence of the
Book evidently
implies
to
still
be
government
is
to be exercised over
them except
that
which
330
looks to
tlieir
CHURCH-DISCIPLINE.
conversion.
This, as
it is
we understand
it, is
the
view of the
school" in
case.
They
are kept as pupils until they have learned the lesson they
were
is
set to acquire.
And
Church
watchful
It
care over
them
them up
habits.
in the
nurture and admonition of the Lord, and maintain a Christian inspection over their deportment
and
When
Elders and
all
them The
to recognize
thino; to
be
aimed at
is,
as
we have
and whatever
power
is
From
to be in Christ,
may
all sinners,
be said that the Church owes these duties to and that these baptized persons have no advanThis, however,
is
a griev-
ous error.
Jew
as
To them
belong, in
ing of the law, and the service of God, and the promises."
God is nigh to tliem for all that they call upon him for. The Scriptures evidently distinguish unbethose who are nigh, and those lievers into two great classes who are afar- off. These terms do not express, so much,
differences of
331
off, though the Gentile might have been, and often was, a better man than the Jew. But the Jew was nearer to God he was consecrated by covenant adoption. In the present age, the baptized unbelievers are nigh, and the unbaptized afar off. The Gospel must be preached to all but, as in the beginning it was first to the Jew and then to the Gentile, first to the nigh and then to those afar
off,
so
now
it
must
first
then,
it
be asked.
What
way.
profit is there of
baptism
And, in point of fact, the whole history of the Church is a glorious illustration that baptism is not an idle ceremony that the privileges to which it entitles are, in innumerable cases, sealed to its subjects. Then, too, what an argument does it put into the mouths of God's servants in pressing upon baptized unbelievers the Saviour's claims The vows of God are upon them, they have been consecrated to the Lord and when they pervert their faculties and strength to the service of themselves or the world, they are guilty of a more aggravated profaneness than could
to the
Jew,
if
and perverted
them
What an
sideration
ness of
God
Then, the value of their privileges, the nearto them, the significance of their baptism
!
To
this
They canexalted to
They cannot be
fall.
gentle
Is
it
nothing to be
great privilege to be a
member of
is
no
common
crime.
332
CHURCH-DISCIPLINE.
this
They would
efforts for
when they
and
and personal
why
hearts to God. If, after repeated admonitions and counsels and prayers, they have persisted in impenitence, they are to
and
i^ublicans.
Now, what
?
effect,
of such proceedings
crites
they would
;
Some
come
show of
tempt
annoyance of
of
discipline;
some would treat the M'liole thing with conand others would be exasperated against the very
the Church.
name of
The thing
is
so revolting that
to carry
it
no
living, spiritual
out.
The theory
is
suits
when
there
and when formal observances are all that distinguish the professor of religion from other men. The tendency would be to bring about just this state of things. The Church would be made up of decent professors withno real
faith,
out grace.
We
The effect, too, in bringing infant baptism into disrepute, by making it the badge of what many would consider a
disgraceful bondage, deserves to be seriously weighed
by
those
who
that
who
impenitence
is
an actual renunciation of
yet the very persons
church-membership.
And
Excomis
The
doctrine of
tlie
Committee
It
is
is
of these
difficulties.
consistent with
consistent
DISCIPLINE.
333
and scripturally the status of these people. The Church of God, as a visible external institute, is made np of two
classes of
members.
those
its
One
who
profess to be such
the other of
their children
who
They
If
they should
continue
j)i*ivileges,
impenitent,
revoke their
her Master.
They
is
This
her strength
constantly recruited.
The Church contains True believers are in the the outer court, and the sanctuary is
the
court.
constantly
filled
from
Review,
is
grievously mistaken
the basis of the
which
lies at
Our brother, in this when he says that the idea new rule is, " that it is unrea-
church-government over a man to which he has not given his own voluntary assent." The idea is, that it is unreasonable to exercise a kind of government wholly unadapted to his condition and circumstances it is unreasonable to treat a child like a man, a sinner like
sonable to
exercise a
roundly
assert, as
all
members of
the Church,
we
see little
government."
;
Book
exempts tiiem is a particular species of government, for which they are not yet })repared. But we have said enough
upon
this point to
334
and
CHURCH-DISCIPLIXE.
spirit of the cliungc.
We
believe that
it
it
exactly rep-
and that
has only to
The only
we might be expected
to
the nesses
notice
as
change in relation to the competency of withas elicited no censure, and seems to be in keep-
it
we
shall pass
without comment.
Upon the whole, we are prepared to commend the new Book as a real improvement upon the old. It has pruned away redundancies and supplied many important omissions
removed incongruities and contradictions
of our system
;
extended privileges
wdiicli
experience has
shown
it
to be important; cleared
and cleared a high way for our upper courts where all before was rocks and thorns. We do not say that the Book is perfect but we do say that it is a better Book than the old one, and, therefore, worthy of adopCandour, however, compels us to tion by the Church. acknowledge that, in our judgment, it is marred by one remarkable incongruity. The section on Appeals is out of harmony with the principle on which the specific difference of the various modes in wdiich a cause may be removed
appellate jurisdiction,
;
from a lower to a higher court depends. We have four methods of removal. The distinction between these does not depend upon the nature of the cause, or the effect of the transfer, but upon the parties who bring the matter to the
attention of the higher court.
When
itself,
by virtue of
trol.
its
matter before
own inherent power of inquest, brings the it, we have then a case of Review and Conevidently the parti/ orighiatim/ the inquiry
Here
it is
When
a lower
we
party presenting
the cause to
court being
still
The Com-
DISCIPLINE.
335
remedy of any man whose zeal for the glory kingdom prompts him to seek the redress of errors and irregularities in any of the
the
of
God and
subordinate tribunals
idea.
still
the differential
In consistency with
Had this restriction been made, the system would have been logically complete. The effect of an appeal in arresting all further proceedis
ings
not a part of
its
specific difference,
They
are pre-
sumed
to be injured.
is
Their
riglits
settled, it is manifestly
that no further
A man
may
it is
care of his
own
is
proved to be wrong.
different
is
there
as competent a
it
it is
in the
power of a few
say.
to clog
differences of
abatement
the
triflie
Even with this defect, our system is well-nigh perfect. Every member of the Church has free access to our higher courts, and, if wrong is done, the whole
new Book
offers.
Church
is
to
blame
if redress is
we
set so
violently
Book of Discijjline, has begun to ebb, Objecis now changing in its favour.
is
not yet
which
is
now formed
a year ago. changed.
of
it is
very different
the tone of
Even
its
significantly
if victory
at length to per-
and
and that
if
a triumph
it
In this posture of
affiiirs,
we have thought
in relation
New
still
not free
from
difficulty,
and of which a
We
much of
is
still
mind
due
misapprehension, that
the subject
is
cannot
fail
to be productive of
more harmony.
but we
We
do not
know
lies in
that
we can impart
this light,
feel it
our duty
it
our
336
if
we
succeed in getting
them
to
337
them the
we need
put
it
to
be corrected.
We
to set
them
^
right, or
in their
power
The
is
part of the
least satisfac-
tion
that
prosecution.
Many, who
They
to fear that, in
Word
of God,
may
be ensnared to
renounce a portion of that venerable heritage of truth bequeathed to them by the fathers of the Reformation. The
we
will permit
it
to be called
beyond doubt,
wrong.
that,
whatever
it
may
In one quarter
is
concession to libertines, an
In another
it
is
represented
tares,
and the
equally,
tares
bound
is
in bundles to be burnt.
accordingly,
at
and
at the
of licentiousness
once too loose and too strict veering same time, to the contradictory extremes and sanctimony. Both objections cannot
is,
that
it
This we
We
shall attempt to
demonbut
itself,
by some of
its
ablest Theologians.
we
can
make
we
ate the
IV. 22
338
CHURCH-DISCIPLINE.
to the conscience of tlie
Church.
Church
is
is
that
is
conceded on
all
hands
nor
is
it
whether
of members
that
;
new Book
as in the old
nor
jurisdiction of the
Church
admitted;
is,
whether
jurisdiction of the
Church
not,
is
lievers, in the
way of
judicial prosecution.
The
question
is
in relation to
them, as
it
in the
same way.
It
is
mode of dispensing her The new Book restricts the mode of judicial
Its
oppo-
mode should be
indiscriminately
jiro-
We
church-
membership.
That only
As
mem-
must be
member
process.
His membership,
him under the jurisdiction and authority of the Church. The mode in which she shall exercise her power depends upon other considerations. It is strange that any human
339
being should persuade himself that he was proving subjection to judicial prosecution,
jection to law
and
still
new Book
meant
to
exempt any
class
all
idle to
The
whom the law is to be applied. Their ecclesiastical must determine the manner in which they are to be dealt with. The freeman and the slave, though subject to
sons to
status
Now we
new Book
makes such a
church-members, that
would
is
that status?
first
sists
The first question is, What To answer this question we must revert to principles. The two classes of which the Church conare not equally related to the idea of the Church. The
avowed unbelievers.
;
that of non-pro-
fessors is
where there
;
is
no professed
be a Church,
there
may
will be a
Church, in
integrity of
which
the
Make
If
idea
non-professing
element
is
not essential
asked.
it
to
the
may be
is,
How
results
does
it
get the
Tlie answer
That
from
mode of
fession
organization,
in
is,
the
logical
simply accidental.
The
340
CHURCH-DISCIPIJXE.
liini
composed of
'*
families.
It
is
Owen
like the
kingdom
of the Mamalukes, wherein there was no regard unto natural successors, but it was continually made up of strangers and foreigners incorjjorated into it nor like the beginning of the Roman commonweal, which, consisting of men only,
;
M'as like to
be asked,
restricted
why
have been the matter of one age alone." the Church embraces the family, and to professing individuals, the answer is
'
If
is
it
not
plain.
The
promises.
God
;
Him
mandments
loins,
and through their faithfulness in rearing a holy seed, the Church is perpetuated, and new recruits are constantly added to the communion of saints. They are all incorporated into the Church, because many of them hereafter are Mankind, according to these princito be of the Church.
ples, is
1.
The
true chil-
whom
2.
munion of
what Calvin
est
saints
Those
whom we
have ventured to
whom
pertain,
calls the
special inter-
in
the
3.
Strangers and
call
aliens,
of
This
In relation
to the second
Like Esau, they neither understand Of the world and in the Church this expresses precisely their status, and determines the -mode in which the Church should deal with them. As in the Church, and in the Church as heirs of promises which they have not yet embraced, they are to be trained to
belong to the world.
nor prize their birthright.
Works,
341
knowledge of
signified
their duty,
and
They have
is
to
may be
Her
them grow
are born
They
owes
to
them
is
to educate them.
But
in heart
and
spirit
In
is to
this aspect,
how
is
she to treat
and power of the keys, and shut them out from the communion of the saints. She is to debar them from all the privileges of the inner sanctuary. She is to exclude them from their inheritance until they show themselves meet to possess it. By her standing exclusion of them from the Lord's table, and of their children from the ordinance of Baptism, she utters a solemn protest against their continued impenitence, and acquits her-
them
unbelieving
men
she
exercise the
It
is
a standing cenis
is
one that
common with
They
the world.
as the
Lord has
covenant.
by striving
presses
this relation,
calling.
She
their
the peculiar
doom
of those
who
It
is
overlooked by those
who
insist
it
is
over-
It
is
an authoritative exercise of
power, retaining
which
is
suited
to their character.
The
teacher
who
refuses to
promote a
342
CHURCH-DISCIPLINE.
him
There
is,
As
and
in that
mode of
discijiline the
charges must be
is
specific,
partic-
blameless.
You
and say these are wrong and must be punished. You imply that, but for these actions, the agent might be reputed a worthy member of the Church. Now, can the Church hold such language in regard to those whom she knows to be dead in trespasses and sins ? Is not Are not their very righttheir whole life a continued sin ?
eousnesses abominable before
God?
is
Repentance to them
;
is
it is
the renun-
which
at
When
the body
is
dead
must be expected to putrefy, and it is very idle to be lopping off, one by one, the decaying members, as if you could As the whole state of arrest the progress of dissolution.
the non-professing
members
is
unsound,
let
the discipline
and not against Let her consign them, by a sinindividual transgressions. gle word, to the position which universally attaches to
state,
impenitence.
This general persistent exclusion from the is a. testimony against their nature as
well as their
acts,
in every view, to
There
;
is
no
tacit
the whole
faint,
head
is
pronounced
to be sick,
and the whole body full of wounds and bruises and putreThis judgment is according to truth. fying sores.
Judicial prosecution
is
feels itself
authorized to
343
of the
They
leave
him
precisely
where he was.
There
of censure
admonition,
suspension, and
excommunication.
The
is
and
excommunication
Excommunication is more solemn in form, and more permanent and stringent in operation. But in the Protestant Church it never amounts to anathema it never dissolves the vinculum by which the person is, through baptism, related It never consigns to the Church and the covenant of grace. him to hopeless and eternal perdition.^ The only case in which the Church would be at liberty to denounce such a censure would be one in which the party had notoriously sinned the sin unto death. That is the only crime which cuts off from the liope of mercy and the possibility of repentance, and is consequently the only crime of which the Church, in the exercise of her declarative power, is competent to say that by it the man is excluded from all the benefits symbolized in baptism, and has become an alien and an outcast. But as God has furnished us with no means of knowing when this sin has been committed, He has virtually debarred us from this species of excommunication. The highest censure left to us is tliat of permanent exclusion from the sacraments. To inflict this censure upon a
;
"
Excommunication
differs
from anathema
whereas the former rebukes and animadverts upon his manners and, although it also punishes, it is to bring him to salvation, by forewarning him of his future doom. If it succeeds, reconciliation and restoration to communion are ready to be given. Moreover, anathema is rarely, if ever, to be used. Thence, though ecclesiastical discipline does not allow us to be on familiar and intimate terms with excommunicated persons, still, we ought to strive, by all possible means, to bring them to a better mind, and recover them to the fellowship and unity of the Church as the Apostle also says, 'Yet count him not as an enemy, but admonish him as a brother.' (2 Thess. iii. 15.) If this humanity be not observed, in private as well as public, the danger is, that our discipline shall degenerate into destruction." Calvin Inst., book iv., c. xii., ^ 10.
nal destruction
; ;
;
344
which nothing
is,
CHURCH-DISCIPLINE.
is
proved
is
V)ut
that the
man
a stranger to Christ
leave
him
all
"
precisely
where
from
communion of
came down
is
saints.
The King
Went up
and
so
again."
The
in
baptized non-professor
in relation to the
The
key
turned, and both are shut out from the inner sanc-
tuary.
its
cen-
He
from
strictly
and propis,
communicants or
ically
the children of the faithful, the fallen, the relapsed, the penitent, the
who
the Church, as well as three other classes, audientes, cafechumeni, competentes, whose interest in religion
in
may
justify us
In
sim-
his
is
If
it
is
an excommunication
which dissolves the vinculum eccksice without destroying the possibility of repentance, which simply consigns tlie party to the condition of the unbaptized world, which makes him
a heathen and a publican, not morally and socially, but
really
is
and
ecclesiastically
it
if
we grant
would follow that the offender, upon the profession of his faith and penitence, would have to be re-baptized. If the Church consigned him to the condition of an unbaptized person, if she really made him a stranger and an alien, then, like every other foreigner, he can only
conceivable, then
'
i.,
lib,
i.,
c.
i.,
^ 2.
345
Are our brethren Are they willing to contend for a species of censure which, to all intents and purposes, nullifies baptism without anathema? It is certain that no Protestant Church recognizes any such penalty. The validity of baptism extends through the whole life, and we are never competent to say that it may not signify and
prepared to become Anabaptists
seal the engrafting
made
to
we
human
if
tized.
All that
we do
is
faithful.
we show
cause
why
privilege,
and proceed
it,
to expel
them
if
been admitted to
are prepared to
natural,
come up higher.
it.
which
tion,
is
To
those
who want
to try
our children in solemn judicial form, we propose the quesAfter you have convicted and sentenced them, what
their relation
to the
Church?
it
If out of the Church, how are If they again without another baptism ?
Church, but of the Avorld, how does their new situation differ from the old ? We crave a solution of these
in the
In
How
Then we should
know what
conceivable end
it is
imagined can be gained by judicial prosecution? The offences of such persons bring no scandal upon the name of
Christ, because they do not profess to be governed
Spirit,
by His
defile
They do not
the
communion of saints, because their impenitence has already excluded them from the society of the faithful.
is
There
346
the wrath of
CHURCH-DISCIPLINE.
God
seals
thereof to be profaned/' because the doors have been effectually shut against all
then,
is is
who
it
What,
gained
Shall
and subThis
only a
is
form of preaching. It
Word.
and not to the po^cstos jadicialis it is an exercise of the key of knowledge, and This is to come precisely not of the key of government. to the position which the new Book maintains, that the
It pertains to the jjotestas dogmatica,
Church owes it to these persons to train them, to teach them, warn them, to persuade them by every motive of the GosThe only difference is, that the pel to repent and believe. new Book does not confound teaching and government, nor
to
when mons
the design
in the
is
it
dispense
its
ser-
man and try him for drunkenness or falsehood, and then, upon conviction, proceed to inform him, as the sentence of Just this, it venthe court, that he must repent or perish.
tures to think,
may be
ment and teaching are inseparably connected, and mutually support each other the keys of doctrine and power can never be divorced. But still censures are specifically different from instruction, and even where they seem to run into
;
one another, as
in judicial
is
not
really abolished.
is
communion of
But admoniIt
measure of
ill-desert.
may
347
do nothing whose
short of suspension.
We
think we have
principle of the
now said enough to show that the new Book is right in itself, and not an unto libertines or puritans.
worthy concession
of the Church, as
It [)roceeds
on
the
members
any
State or
other organized society, must be determined, not by the simple fact of membership, but by the state
persons.
They
they
may
be trained, educated,
posed to them.
principle
faithful
;
They
are in the
Church upon a
definite
the general
and
for a definite
end
which bars the communion of saints against the impenitent and profane. They are sharers in its condemnation. They are put, as impenitent, upon the same footing with all others
that are impenitent.
As
kept
aloof from the table of the Lord, and debarred from all the
rights
saints.
for
God
all
?
who
What more
can be required
We
it
is
a manifest in-
not repre-
and that in addition to this, the severest penalties which the Church is authorized to inflict would have no other effect but to leave them where they are. Put these considera-
348
tions together,
CHURCH-DISCIPLINE.
and
is
not the
new Book
satisfactorily vindi-
cated?
question
It does not
;
it
deny the membership of the persons in expressly subjects them to law, to government, to
It only
says that they are unfit for that form of discipline which Ave
call judicial prosecution.
To be
capable of
it
they must be
professed believers.
We
by
free
a familiar illustration.
citizens, in
it
Suppose a Commonwealth of
which
is
to all
how should
it
that
Commonwealth
line of
Is
the end for which they are there precisely determines one
duty
Is
it
which changes
their
status ?
Church and
slaves of sin
baptized unbelievers?
Common
Should they not, then, be carefully instructed on the one hand, and on the other be treated according to
This
is
just
what the
to Christ.
new Book
teaches.
It requires the
effort to
every
But, until
they come
to
Him,
Church deals
difierence bein the
with
all
She makes no
same attitude of rebellion against Him. She turns the key upon them and leaves them without. We might take up another line of argument and show, that, as the fundamental duty of the Church in relation to these people is to seek their conversion to God, censures are
349
regeneration.
It
is
the
Word
of promise, the
"sve
Word
of the
of salvation.
Faith
is
by penalties. But in our former article we said enough upon this topic. We shall simply endorse here all that we
said there, with the solemn protestation that
we have
seen
But the
itself,
it
principle of the
new Book
is
by its ablest Theologians. This proposition may astound some of our readers. The doctrine of the new Book has
been so industriously represented as a pernicious novelty,
that
fin;l
many
will,
to
Old
Discipline.
old paths.
The new Book only takes us back to the good The history of the innovation we have not
It
is
probable that
it
some such logic as that which is now pertinaciously employed to defend it. All baptized persons are members of the Church all members of the Church are
;
it is
Reformed Church, Ave do we contend is found tofidem verbis in any of the symbols of its faith or discipline. In an earnest age, and among a people who had been trained to regard attention to the external rites of religion as the mark by which tliey were distinguished from Heathens, Turks and Jews, it is probable that
})leading the consent of the
In
not
mean
In
all
350
CHURCH-DISCIPLINE.
upon
retaining
the
prestige
sins,
of
Christian
gentlemen withont
renouncing their
power
sion.
Two
:
Re-
formers
1.
The
those
right of the
Church
to
communion
who had
and,
2.
The
right of
communion
manners.
tending to conversion.
and Formularies of Discipline. It is impossible to read these documents without feeling that when the question was of censures, as dependent upon trial and conviction, the Church had in its eye none others but those who claimed
to
When
is
to
this
this doctrine
on the
abso-
The
upon
tion
this subject
may
;
ception of the
to
Church from their specific teachings in the nature and ends of censures and, from
;
their
mode
in
be dispensed.
1.
The
It
Reformed
conception,
tion.
is
to Christ tlieir
Head.
As
time,
it
is
Holy Ghost.
It
is,
351
According to this conception, none are church-members but the elect, and none are ever, in fact, church-members but those who are trulyrenewed. The Church is, therefore, the communion of
saints,
those
That this conception Reformed Confessions, and among all the Reformed Theologians worthy of the name, we will not insult the intelligence of our readers by stopping to prove. The Church was co-extensive with faith. As true faith in the heart will manifest itself by the confession of the mouth, it is certain that the children of God, wherever
fundamental in
the
Him
all
and, as there
is
by
pretensions.
The Gospel
never
and
will vindicate to
any
society the
name of a Church.
;
As
to those professors
who
not properly
among
cences
members of the Church they are wolves tares among the wheat, warts and excresupon the body. The visible Church is, accordinglv,
sheep,
who
is
among whom
the Gospel
faithfully preached
And
the
it
is
simply
name of
Church.
Pro-
judgment of men as equivalent to the possession of faith, and the body of professors must pass for saints until hypocrites and unbelievers expose themselves. Now, it is this professing body which the Reformed symbols have in view when they speak of the
fession
must be accepted
in the
visible
Church.
The
idea of profession
is
352
CHURCH-DISCIPLINE.
might be, they would never have dreamed of calling a Church. That this is the true development of the Reformed doctrine of the visible Church may be seen by
whatever
else it
lection of
Niemeyer
in
which there
intent
is
any allusion
dren
mind was
to
be looked for by
man
out of the
and hence, as the real Church was there, that was the sole body that was contemplated. The general aim of discipline was to keep this body pure, and that could be accomplished in only two ways by refusing to admit those who were too ignorant or scandalous to make a consistent profession, and by the reformation or expulsion of those who brought reproach upon the Gospel. Setting out with the idea that the Church is to be found only among professors, that it is and can be detected by the eye of man no where else, it is intuitively obvious that they must have made these professors the sole object of reformatory and penal measures. They could not have been consistent with themselves upon any other hypothesis.
professing body
2.
Accordingly we
find, that,
when they
treat formally
tlie
degrees
liberties,
be
The Prior
makes
it
Church might,
The
supposed to be mingled
in separate
JEcclesice
growing up
Zizania sese
and
distinct
Christi immia-
The
case
is
same confession of
^
faith
and meeting
at
Nieraeyer, p. 97.
353
There
is
no such mixture on
are easily distin-
They
commurelation
nion of saints.
to
the
offender,
gratia;
in reputable
Can
this
be said of those
avowedly unconverted? In the Heidelberg Catechism,^ in answer to the question, How is the kingdom of heaven shut and opened by ecclesiastical
are,
who
discipline?
we
inconsistitself,
may
Christian
name.
But
it is
achnonitl
and then,
fra-
if
to the officers of the Church, in order that, if they still remain obstinate, they may be interdicted from the sacraments and from the congregation of the Church. Surely
common
seal of baptism,
but brethren,
also,
by a com-
mon
ural
profession of faith.
is
We
acts
we do say that it is unnatand conclusions of the Polish is provided, after an enumeration of scandals and enormities which reveal a shocking state of manners, that ecclesiastical discipline in due degrees
interpretation
impossible, but
dehitm gradibus
The
from
the
and
ejected
Obviously the subjects of this discipline were previously partakers of the Lord's Supper and reckoned among the faithful. The same decree occurs again in
of the faithful.
the
^
Synod of Thorn,^
Niemeyer,
Vol.
p. 449.
'
in
Niemeyer,
Niemeyer,
p. 583.
IV. 23
354
CHURCH-DISCIPLINE.
made
still
more
distinct.
They
are
then excommunicated.
There
is
a decree of this
Synod makes
members were
subject to censures
the
decree which
communion and
the
neglect, not
of
it
was the remissness of professed believers, or their apparent contempt of their privileges, which the fathers meant to rebuke. Here, too, it is worthy of
remark,
the
sentence
is
immediately
excommunication.
There
were
is
The
inference
is,
would have been omitted in the other cases, if the parties had not been in the use of it. The argument from the
degrees of censure
find in all the
is,
to
We
three
Reformed symbols that they are reduced to admonition, suspension and excommunication and
order.
There
;
is
subject to all
ments
is
Avas likewise
ished, if he
the Supper
There
were crimes so flagrant that the degrees might be disregarded and excommunication at once pronounced. But still
the parties were capable of suspension.
It
is
not only in
we
brought out in
355
authors of these manuals considered them as applicable only In the Discipline, for example, of the
Reformed Churches of France, as given in Quick's Synodicon,^ we have in Canons xv., xvi., xvii., the process of cenThere are the three degrees. The offender is first admonished, then suspended from the Supper, and then excommunicated and in the formula of excommunication
sure.
;
it is
We
defy any
man
to read these
Canons
and say that the person here excommunicated was not previously a partaker of the Lord's Supper, that
is,
a professor
These same degrees occur in our own Directory of Worship, and, by the singular grace of God, while we have inserted folly in our Book of Discipline, we have
of religion.
it
by the
prescriptions of that
manual.
No man
who was
is
not ])reviously
Excommunication
so flagrant
and shocking
In
one
is
a professed believer.
to
He
is
whom
it
com-
Lord Jesus
is
is
directed to pronounce,
from
pline,
the
communion of
Church?
it
therefore, assert
what
may,
is
impossible to
the
New Book
The doctrine of the Church of Scotland is even more unambiguously expressed than that of our own Church.
"Church
and
^
discipline,"
we
restrain the
i.,
Vol.
x., 7.
Pardovan, book
356
CHURCH-DISCIPLINE,
its
subthis
title
from which
we have defined wh it constitutes a satisfaction for scandal. The article evidently takes for granted that he who is required to give the satisfaction is a communicant with the Church. A distinction is made beclause has been taken,
tween the
satisfaction
all
Church
privileges/'
for
In section twelfth it is required that the offender should confess his sin and " declare his sorrow for it, before
the time.
absolution, that
the
congregation
may
the
more cordially
such language
How can
be applied to one
Church?
who was never in the communion of the But the title, Of the order of proceeding to excomall
munication, precludes
doubt as
to
the
status of the
offender to be punished.
" he
is
communion of
excommu-
against one
who
"The
for the
Chnrch
Church
tlie
The
two censures
is
is
imminent danger
of being excommunicated and cut off from the Church, but before that
means
to
be used,
iii.,
'Now we command
name
of our
Lord
Jesus Christ, that ye witlidraw yourselves from every brother that walketh
And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a brother.' AVhereas, when a person is cut off by that high censure, he is to be looked on as a heathen man (Matt, xviii. 17), upon which the Church ceaseth to be his reprover, they give him over for dead or desperate, and will administer no more of the medicine of Church discipline unto him, 1 Cor. v. 12 'For what
disorderly.
:
357
them upon
tion.
offenders,
we think
their sanc-
Xot a single note of discord comes from any quarter. From France, Scotland, Holland and England, wherever the Reformed doctrines were planted, and the Reformed discipline enforced, we have but one testimony. The Committee of Revision have done nothing more than
no other hypothesis.
restore the ancient landmarks. footsteps of the flock.
3.
the
Our
Churches
rials
most distiup-uished
select,
From
this subject
we
shall
they shall
mercy to our readers, only a few jjassages, but be from men who, on their own account, as well
The
first
witness
we
shall cite
is
Calvin.
He
necessity.
We
"
to
passage
As
may
who
taught.
Now
this can-
office
of the min-
summoning
those
who
are to be j^rivately
admonished or sharply rebuked, a right, moreover, of keeping back from the communion of the Lord's Sup^ier those
hatli
the
Clmrch
to
do
to
svithout
1
God judgeth.'
"
judge them that are without? but them that are Pardovan, book iv., tit. vi.
358
CHURCH-DISCIPLINE.
cannot be admitted without profaning the ordinance.
who
Hence, when Paul elsewhere asks, What have I to do to judge them also that are without? (1 Cor, v. 12), he makes
the
members of Churches
and intimates the existence of tribunals from which no believer is exempted." Connect this with
tion of their vices,
his previous definitions of the visible Church^ "as the whole body of mankind scattered throughout the world, who profens to worship one God and Christ, who by baptism
Supper
there
'profess
is
by partaking of the Lord's etc., and no evading the answer which he gives as to the
unity in true doctrine and charity,"
It
is
tion as to
subject.
But
and there-
is
To
this
and of
We
brated Voet,
who
died in 1677.
The
The
material object
is
under
actual
is
the notion
of a
believer, or
communion and
He
its
is
to be regarded as a scandal.
As
Such
is
no possibility of
i.,
I 7. 4.
Pars
359
sense.
is
We
But
give the
original below.^
The
meaning
clearly
professed believers.
who have and have not made a profession of faith, are amenable to censure. His answer is exactly Though, says he, the antein the sense of the new Book.
doubt, he proposes the question, whether those
been baptized
in infancy,
^ Hactenus de quffistione an sit, seude necessitate disciplinseecclesiasticifi. Accedimus nunc ad uberiorem ejus explicationem. Hie primo occurrit Objectum, circa quod occui^atur disciplina. Quod distingui potest in niateriale Et et prffsuppositum idque aut remotuni, aut propinquum seu mediatum Illitd est homo, et quideni fidelis in formale, immediatum, proxinium.
;
communione
Isiud
est,
quidem publicum
peccatum hie conecclesiae
in
Hoc
est, fidelis
lapsus, et in eo pertinaci-
inspectorum
admonitiones ac correptiones.
ubi de causis disciplinse.
De duobus
posterioribus
commode agemus,
homines
via-
problemata.
tores,
I.
Prob.
An
sacramentorum usum, divina officia et sepulturam ecclesiasticam secundum seipsam prohibens. Et dividitur in locale, personale et mixtum ita ut locale sit quo directe interdicitur locus, ne in eo divina officia
astica
:
Vide Zwarez in 3 Thomse, ubi de cenEt inter Casuistas, Navarrum, Toletum, Bonaubi objectum discipline dicitur frater,
cinam.
Sed I'efutantur ex
18, V. 15.
iis locis
Math.
quidem
3, v. 10.
An
Resp.
1.
De duobus
membra
ecclesiae
completa.
Quod
reparo-
amentiam
non
Pontificii
more suo
?.oyovai
de amentibus
et pueris,
interdicti, interdicta
communitate; quia non sint capaces doli et culpse; priventur tamen ecclehoc sit interdictum locale quod siastica sepultura tempore interdicti Et ex Casuistis Fillijucius, Sic Zwarez loco cit. dii-ecte afficit locum. Sayrus, Basseus. 2. De posterioribus aflT. Siquidem in membra ecclesia?
;
recepti fuerint
III. Prob.
10, 11, 12.
uti
hoc aliquando
fieri
An
Corinth, v.
360
CHURCH-DISCIPLINE.
may
how
it
can be proved
^'Because
is,
can be extended
to thevi."
Why ?
upon a
of the
the
Lord's Supper."
To precisely the same purport is the testimony of another Dutchman, Van Mastricht.^ " The material object of ecclesiastical discij)line,"
he
tells
us,
that
is,
one
who pirofesses
is
to be
a member of a Church.
The
by
formal object
He
then goes on to
his
eye,
of offenders, having in
hold of
faith.
The next
no In
cal
less a
witness
whom we
shall
is
his treatise
etc.,
:
of Evangeli" There is a
is,
That which
2.
as unto
communion,
is
in
all
Church, wdiich
that whereof
we
treat
An
adherence
IV. Prob.
An
Hoc
anonymum,
vernaculum idioma translatis sub nomine Jacobi Arminii editse sunt: in quo tamen conjectura aut suspicio translatorem fefellit. Quod ad banc opinionem fateor antecedentia et pra^ambula disciplinoe, uti
astica olim in
sunt admonitiones et correptiones ecclesiasticfe, peculiari cura talibus applicanda non video tamen quomodo probari possit disciplinam proprie
:
communionem
admissi
Quomodo
ergo ab ea excludentur
Accedit,
usum
rationis abducti et in
Muhammedismo
tilismo educati
videtur.
sunt, censura
extendi deberet:
Theolog.,
Works,
361
to
be attained thereby.
unto any Church, who yet are not meet, or free on some
present consideration, to confederate with
as unto total
communion.
And
members of
the Cliurch.
For
total
testification
own voluntary
in a peculiar
inspection of the Church, so far as the outward administration of the covenant, in all the
means of
it, is
committed
thereunto
and
their
duty
it is,
do belong."
Book.
This
is
That
is
object,
he
tells us,
" as
it
it is
is
members,
those
corrective,
who
commands"
that
is,
those pro-
mem-
bers of the Church.^ One more extract, our readers will pardon us for making, from this venerable saint. It is from the first chapter of the Treatise on the True Nature of a Gospel Church,^ and it is so full and explicit as to the duties of the Church to the children received into its bosom,
that,
independently of
is
its
us, it
"Two
things
may
as, 1. Whether under its conduct, take Church may ought to a not, not, inspection and rule, such as are not yet meet to be received into full communion such as are the children and servants
Works, Works,
Cf. Treat,
Cli.,
x., p.
548.
362
of those
CHURCH-DISCIPLINE.
who
and
are complete
swer
No
so to do,
(1.)
members of the Church ? Anits officers, may and ought For, a great evil when it is neglected.
and
whi('h,
children
and
do.
(2.)
Households
xix. 9
Luke
;
Acts xvi. 15
19.
(3.)
Cor.
i.
16
2 Tim. iv.
in,
which
it
in the profession of
in the church-covenant,
to all the
privileges of the
until they
Baptizing
on the
officers
may be kept and preserved meet by a due watch over them and instruction of them. (5.) Though neither the Church nor its privileges be continued and preserved, as of old, by carnal generation
them lieth, members of
that they
it
;
God's covebelievers
nant, wherein
He
hath promised to be a
God unto
ation of the
Church
is
to
memThe
it
Church
is
kingdom of
the
Mamalukes,
wherein there was no regard unto natural was continually made up of strangers and
porated into
it
;
successors, but
foreigners incor-
Koman com-
monweal, which, consisting of men only, was like to have been the matter of one age alone." " The duty of the Church towards this sort of persons con-
363
instruction
to their
(2.) Cateclietieal
;
(3.)
Advice
(4.)
;
Encouragement of them,
occasion
;
(6.)
Direction
Church
communion
(7.)
Church, where they render themselves visibly unmeet for them and unworthy of them." We thiidv that we have now accomplished the work which
we proposed
that
it is
that we
have
sufficiently
is
demonstrated that
in itself,
new Book
right
and proper
The
The truth is, the doctrine of the Book cannot be carried out M'ithout the most disastrous results. It would have the double effect of bringing infant baptism into contempt and of peojiling the Church with
of the letter of the law.
old
Why
What
not, tlicn,
make our
is
the-
ory and
])ractice
coincide?
not
a more stringent discipline, in the narrow sense of the term, but a more faithful discharge of the duties of inspection, j^rayer and training. If her obligation to educate the young for God, to commend them constantly to His grace, to be
if
her obligation to
more deeply
felt
discharged,
we should soon
to repeat
what we
new Book
364
CHURCH-DISCIPLINE.
Church the true status of her ba])tized non-professing children, and in developing the principle upon which alone
the
comes
to us
amendment
uality
but,
scru-
life for
Avill
letter
will stand
monument
upon
as disregarded.
We
should, perhaps,
is
our
apology.
The
rapidly dispatched.
II.
offences.
The next to which we shall advert is the standard of The old Book refers us directly to the Bible, and
it
an open question, in every instance of prosecution, whether the things charged are prohibited or not. The
leaves
new Book refers us to the Constitution of the Church as an accepted compendium of what the Bible is acknowledged to teach. According to the old Book we are required to proceed as if nothing were agreed upon
;
we abide by our
covenants.
It
is
The
reason
is,
and precise, and therefore easily digested into a human compendium, but " the points of Christian practice endlessly varied," and therefore incajiable of inclusion in any human manual. If by "points of Christian practice" is meant
the fundamental principles of moralitv, the
statement
is
absurd.
They
865
The
them
to
four; Cliristian moralists the most eminent, such as Berkeley and Butler, have reduced them to three truth, justice and benevolence; others have still further reduced them to two; and an inspired Apostle has comprehended all human If by " points of duty in the single principle of love. Christian practice" is meant the concrete cases in which the
edly endless, and the Bible no more attempts to enumerate them than the Standards of the Church. But the cases are
as endlessly varied
in
is
to be
men
and
for
one
least,
God
as
a knowledge of
all
how can
ing skill
?
And why
it
it
is
we are wholly dependent upon Divine revelation, while in the matter of morals we have a source of knowledge within ourselves. Redemption
since in the matter of the doctrine
is,
throughout, a supernatural
of
it,
mystery, and
all
that
we
know
ciple,
in
The sublime
it
truths which
make up
things which eye hath not seen, nor ear heard, neither hath
man
to conceive.
They transcend
and
in
be
revealed by God's
Holy
Spirit.
Moral
is
nothing suj)er-
366
to their reality
CHURCH-DISCIPLINE.
and power and what tlie Bible has done in them has been to republish with authority and from prejudice and mixture, and to enforce with new
;
reference to
free
and peculiar
sanctions,
and
to
eternal jirinciples of rectitude which were originally engraved upon the nature of man. It would seem, therefore, much more likely that the human understanding, without supernatural aid, could construct an adequate compendium of morals than an adequate compendium of doctrine. Surely
it is
easier to
move
in the
Accord-
little
controversy as to
the right, the just, the pure, the honourable, while there
as to
any Christian writer should represent the Their clearness and authority, in a Christian country, are one means by which the conviction of sin is generated, which prepares the heart for the precious mysteries of the Cross. We do not see, therefore, but that the Standards of the Church are as comregret that
We
The
law of God, as He Himself wrote it upon the tables of stone and proclaimed it from Sinai, is given in the ipsissima verba of the Most High, and the people likely to study
our Standards are no more blind than the Jews.
rate,
At any
will
our conviction
all
is
if
any man
honestly practise
in
he will not only pass through the world without any just
imputation of offence, but will be welcomed at
last into
the
kingdom of glory
When
it
commandment.
to us.
But
the
Word
we
confess,
is
news
When
we
we
assented to
to the ministry,
we were
assenting to
367
men.
We
should like to
the original doctrines and precepts, if these are only inferences at second hand.
which the Scriptures teach, but only conclusions which our fathers deduced from them, we would like to have the
premises in their native integrity.
teach precisely
But
if
our Standards
evolution
of what
contained
in
them
is
the
explicit
evolution of what
man who
is
condemned by
them
is
con-
demned by
offences
is
the
Word
of God.
The whole
question as to
the propriety of
making our Constitution the standard of The Constitution is, contained in a nut-shell.
with Presbyterians, the accredited interpretation of the Word of God. It is not an inference from it, nor an addition to
is
it,
All cases,
it
confessed,
to the
Word
of God.
But that Word has to be interpreted. If the Constitution is what we profess to believe, we have the interpretation to our hand we have already wrought out for us the only result we could reach, if we made the interpretation anew Then the new Book says, in every instance of prosecution. Take the interpretation you have agreed on it is what you will have to come to if you do not take it, and therefore you had as well abridge your labour and abide by your
covenant.
But we are further told that our Standards were never meant to be a rule of faith and practice they are simply designed as the measure of official qualifications and the basis of official communion. W^hy on earth, then, were they ever put in the form of Catechisms ? That looks marvellously as if they were intended to teacli the jjeople ; and we had always supposed, until this new light broke in upon us, that the very reason why the Church exacts an assent from Ministers and Elders to these formularies of faith, was that she might have a reasonable guarantee, that in their
368
CHURCH-DISCIPLINE.
the
Word
of God.
We
It
is
sound dispensation
of the people,
Word
the
of God.
Church wishes trained to wholesome M-ords, even the words of our Lord Jesus Christ, and not simply for the
sake of the
their life
officers,
whom
and doctrine.
requires
The
them to impress upon the faithful. Hence, our Standards are obviously a guide, a rule, a measbelieve
slie
ure
of their teaching.
all
They
contain
exactly
Avhat
the
Church wants
to practise.
form
in
which
their
offices
of instruc-
We
admission
we regard
them
as pupils to be taught,
But we do
and peremptorily
which
summary, and we do expect that the knowledge in their hearers are to grow will be precisely the knowledge embraced in these symbols. That the Catechisms
Word
face.
of God, as to
and duty,
is
They reduce
and then
each
;
articulately declare
what
is
taught in reference to
selves,
and that
in their integrity.
those
taken to expoiuid.
chapter in the
cess."
The next subject to which Me shall advert is the new Book entitled " Of cases without proIt provides, in the
first
369
cir-
trial
is
superseded by the
or,
by
a
The
question of guilt
is
and tlie only point which is left to the court is the kind and the degree of censure. The objection lies, as
we understand
It
is
judgment.
apprehended
that,
under the
may
We
indignation
is
be adequately couched.
the heels of the offence.
honest indignation would be more powerful than a thousand lectures. Every society has the power of promptly visiting certain kinds of oflPences. There are outrages upon order and decency wdiich bring
in an involuntary burst of
down an
It
is
a mis-
such indignation
is
is
one
of
The
character
and the rights of defence and appeal are a security against abuse. Under the old Book, punishment may follow as promptly upon conviction as under the new. There is no provision for an interval of time between the finding of a party guilty and the pronouncing of the sentence, and it is much more likely, that, in the process of a
our courts
long
trial,
calm administration of justice, than when the mind, without vexatious and disturbing associations, is brought face to face
with guilt.
The
Trial
is
admitted.
in relation to
the
the self-deceived.
is,
The
principle
that faith
is
an indispensable
370
CHURCH-DISCIPLINE.
The
Ses-
must judge as to the competency of those to be admitted. Those who make no profession at all are debarred from the table; those whose profession is subsequently discovered to be founded in mistake are remanded to the conThe key is turned upon dition of baptized non-professors. them, and they are excluded from the communion of the Here is discipline a lawful exercise of the power saints. and shut, which Christ has committed to His seropen to
sion
vants.
The
exclusion
is
ification
A
But
trial
in such a case
is
possible.
The statement of
there
feel
its
OAvn vindication.
that
may
bound
the case as
we we admit that the new Book treats one of discipline, and makes the exclusion a juconvinced that every
man
former article
a right
no human
him.^
As
He
him
go.
to
do
either.
him
"
not
ac-
" because
own
They found themselves in the wrong place, and they left it. The Church of France, in one of its Canons, makes provisThey ions for simply announcing the names of apostates.
had gone, and the Church felt that all jurisdiction over them had gone with them. This is our own deliberate opinion. Men may become voluntarily exiles from their Saviour and their Church as well as from their country; but we have
not engrafted this principle in the
new Book of
Discipline.
Of
course,
Page 324
of this volume.
371
The
injury
its
name and
much
bound
to
answer
for as
any other
withdrawal as a cover
IV.
We
shall say a
herent power to
any of
This
oppressive.
In the
said to be in contradic-
common
until he
man
is
to be
presumed innocent
life
proved
to
be
guilty.
For the
of us
the maxim is man is to be punished until he is convicted, and that no man is to be convicted without evidence. But surely it does not mean that no man is to be suspected until he is convicted, and that a man being
contradiction
consists!
see in
what the
less
than that no
suspected, the
it
community must
feel
feels to the
notoriously innocent.
common
of a
sense,
but annihilate,
is
every
trial.
It
moral status of
its
object.
The man
is
against
whom
same whose names are free from reproach. He is injured to the extent of the rumour, and the Church is injured in him. Now these rumours are If true, he is entitled to no protection either true or false.
scandalous reports are in circulation
footing, in public estimation, as those
tlie
not upon
if false, his
dition to defend
no injury
infamy.
is
of confession
him and to vindicate the Church. If true, done to him by reducing him to the necessity if false, his good name may be rescued from
;
In no case can
injustice be
done him.
If he
is
is
saved
372
from
suffering.
CHURCII-DISCIPLI^'E.
We
The
whole
case, to us, is
and
care.
tlie
is
tyrannical or not,
it
School controversy,
it
prepared to
Here was
The Assembly solemnly recognized the right, and subsequently made the inquest an imperative obligation. If, in suspicious times, a man coming
when he himself
is
when
the question
is
one of character.
Memorial
first
to the
as
who
name of
"a
servation
own
sembly upon
in the
this
Memorial,
Avas
the right of
in
of those
Ministers
who
373
members, and who bring testimonials of good standing from from foreign bodies with whom the Presbyterian Church is in correspondence. And if there be any reasonable doubt respecting the proper qualifications of
sister Presbyteries, or
such candidates, notwithstanding their testimonials, it is the right and may be the duty of such a Presbytery to examine
them, or
to take such other methods of being satisfied in regard to their suitable character as may be judged proper, and, if such satisfaction l)e not obtained, to decline receiving
them."
that
Here the whole principle is distinctly asserted, and by the orthodox Assembly of 1835. The new Book
only completes the application of the principle, extending it to morals as well as heresy. It is idle to say that the
right to examine before admission, and to
tions after admission,
different forms of the
is
essentially different.
the right
to
be
concerning character and soundness. It is worthy of mention, too, that not a single objection has been
satisfied
raised against the provision of the new Book which was not urged, with equal vehemence, by the New School against the right to examine. It was extra-judicial ; it was arbi-
it
violated the
mon law
it
was
ojjen
was unmoved by
these fierce
she will not be seduced by the sophistry and cavils of better men now. The cause is no better, though its advocates are
changed.
jurisdiction.
topic which claims our attention changes in the administration of appellate In order to the ends of justice, the case should
be transferred to the higher tribunal, not only as it was made out by the original parties, but as it Avas x'wwed l)y the court below. The grounds of the original decision
nuist be
known
the
new
presentation
and, must enter as an essential feature in of the case. Now there are three
ways by which
made
374
it
CHURCH-DISCIPLINE.
can be
new Book or they can made consulting judges, without tiie privilege of voting. The objections to the first arrangement are, that it complicates the proceedings by a new issue, that it makes the members of the lower court attorneys and advocates, and
be
they deliver their opinions.
weakens the sense of judicial responsibility under w'hich Their purpose will be more to
The plan has been tried, and universal experience has condemned it. It has wrought nothing but confusion, embarrassment and mischief, and the Church has loudly demanded
a reform.
Ingenious pleas
is
may
experience
of
all sophistry.
The man who walks answers every argupossibility of motion. The choice, then,
other
between the
two
schemes.
court.
The advantage
and represses tiie temptation in the courts below to become partisans and advocates. The only danger which can be apprehended is, that their minds will be biased by self-partiality to cling to their old judgments, and fortified by the
ambition of consistency against
all
new
light.
The only
method is, that it avoids this danger. If the danger is real, the Church has to balance probabilities and choose the least evil. The whole question is one of great difficulty, and no expedient can be adopted which is
advantage of the
last
free
from objection.
We
think, that,
is
all
things considered,
new Book
most
long run
it
will
justice.
We
are
now ready
to leave the
new Book
its
in
;
the hands
it
of the Assembly.
We
cannot predict
fate
may
be
375
may
be adopted, or
it
may be
materially modi-
it which have provoked most opposition are the parts which are
Of
the parts of
point in
it
The only
is
which we
The only
point which
we think
at all doubtful
is
the consti-
In all other respects its changes seem to us to be clear and unquestionable. They are founded upon principles which cannot be shaken and
tution of the Courts of Appeal.
;
may
and
right-
will assert
its
supremacy and
PREFATORY NOTE.
1.
The
of "
first
title
at its sessions in
Winnsborough,
The second
is
iv. 1
your
just
and equal
knowing
preached
May
assembly of
intel-
ligent
and respectable
and commodious
edifice, erected in
Anson
wor-
ministry
greatly,
member
larger
still
dispensed in faith-
This
well
is
much
in that city,
and ordinarily
it
is
filled.
man's
benefit,
and
in
it
alternately
and constantly
to
blessed Gospel of a
common
They have
members.
The expense
work
is
chiefly borne
who
still
respect,
a relation which
is
is
now
among
They
not useless.
another reasinful,
in regard to the
to
380
whicli
PREFATORY NOTE.
would involve an acknowledgment of
sinful,
guilt.
If,
on the other
vindication
will
of her attitude
is
Such a vindication
be fairly con-
ment on
this subject.
They
and
in
of the slaves.
Southern
Christians were
actively
engaged,
them judicious
religious instruction,
and opportunities
of the Gospel.
evangelization of a people
whom
With
all
the energy
of his enthusiastic nature, and all the power of his mighty, impassioned
and on the
to be
Nor was
them
His brethren in
the ministry throughout the South reckoned the Negroes as their jiarishioners,
and preached
to
in
If
the mass of the coloured race has, in any measure, been prepared for the
responsibilities
fact is
so suddenly thrust
due mainly
The Southmen,
ern
the slaves.
she can honestly aflirm that she did not neglect the spiritual interests of
the Negro, but sincerely endeavoured to lead
reaction
him
to Christ.
day of
may
yet come,
when
world will be acknowledged, when the justice which has hitherto been
denied to the Church at tbe South will be rendered by the people of
Jesus, who cannot always be blinded to scriptural truth by theories human rights and humanitarian schemes, conceived in the womb
of
of
a rationalistic philosophy.
TT
-^
will be
remembered that
Synod
ill
Colnmbia,
was pre-
Church
to Slavery,
and the duties respectively of masters and servants. After some discussion, it was deemed advisable to appoint a Committee to take the whole subject into consideration, and submit a report, somewhat in the form of a Circular Letter to
all
and fellowship of
all
who everywhere call upon the name of our common The design of appointing this Committee was not to
but
to allay agitation.
Master.
increase
was evident that a strong pul)lic sentiment, both in Europe and America, had been organized, and was daily growing in intensity, against institutions
It
which we had inherited from our fathers, and against which felt no call, either from religion or policy, to enter a protest. We felt it to be due to Christian charity to make an effort, however unsuccessfully, to disabuse of prejudi(!es and misapprehensions, which we were confident had misled them, the minds of brethren, with whom we were anxious to
we
maintain the unity of the Spirit in the bonds of peace. Events have taken place since the appointment of the Committee which invest the subject with additional importance.
At
was a
those
who were
at one
in a
common
with which a policy, founded for the most part in the con-
382
a sin,
is
jjressed
Legislature justifies the gloomiest forebodings in relation to the integrity of the Union, and the stability of our free
institutions.
The
is
the State
ters
it
communion, and
now
Commonwealth of
nations,
and the
is
obli-
in this aspect,
given to
Committee
following
upon
his
own
responsibility,
the
thoughts.
He
who
say,
is
And
as he
is
deeply convinced
the only position which can save the Country from disaster
is
and
which,
however
hastily
expressed,
have
been
maturely
weighed.
The
office
is
relation of the
Church
to Slavery cannot
be definitely
of the Church
itself.
NVhat, jhen,
is
the
Church?
it,
It
not, as
we
fear too
many
a moral
good, vrhose business it is to wage war upon every form of human ill, whether social, civil, political or moral, and to patronize every expedient which
institute of universal
human
life.
and sincerely rejoice in the truth, that the healthful operations of the Church, in its own apj)ropriate sphere, react upon all the interests of man, and contribute to but we are far from the iirogress and prosperity of society
freely grant,
;
We
it is
shall be banished
383
and earth be converted into a Church is the direct promotion of universal good. It has no commission to consublunary
state,
paradise
or, that
its
classes, or to
its
political constitutions.
The noble
schemes of philanthropy which have distinguished Christian nations, their magnificent foundations for the poor, the
mitigate
efforts
to
to in
laAV,
have
all
been
quickened into
life
by the
spirit
of
Christianity.
But
to
still it is
the
Church
gambling or
lust.
Church has no She must leave them to the Providence of God, and to human wisdom sanctified and guided by the spiritual influences which it is her glory to foster and cherish. The Church is a very peculiar society; voluntary in the sense that its members become so, not by constraint,
but willingly
;
its
doctrines, disciwill,
human
deriving
and obligation from the consent of its memOn the contrary, it has a fixed and unalterable Conbers. stitution and that Constitution is the Word of God. It
;
is
the
it
kingdom of
the
Lord Jesus
Christ.
He
is
enthroned
in
as a sovereign.
no
commands but
are
Its officers
;
His servants bound to execute only His will its doctrines are His teachings, which He as a prophet has given from God its discipline His law, which He as king has The power of the Church, accordingly, is only ordained. ministerial and declarative. The Bible, and the Bible
;
384
alone,
Is
She can announce commands, prohibit what it condemns, and enforce her testimonies by spiritual sanctions. Beyond the Bible she can never go, and apart from the Bible she can never speak. To the law and to the testimony, and to them alone, she must always appeal and when they are silent it is her duty to put her hand upon
what
it
her
lips.
These principles, thus abstractly stated, are not likely to provoke opposition, but the conclusion which flows from
them, and for the sake of which
has unfortunately been too
that the
creed,
She has a must be in the name of the Lord, and her only argument is Thus it is
is
Church
but no
opinionfi.
When
she speaks,
it
written.
In conformity with
Church any
Or, in other
condemned the
relation of master
and servant
as
incompat-
God ?
little
We
doubt, that,
if
the
Church
and had
spirit of speculation,
many
which
ignorance of
its
of philosophers
deduct
the
opposition
which
is
due
to
how much
will be
found
to
to
of the Scriptures?
Will any man say that he who applies them with an honest and unpreiudiced mind, and discusses their teachings upon the subject, simply as a question of language and interpretation, will rise from their pages with the sentiments or spirit of a modern Abolitionist? Certain it is that no direct condemnation of Slavery can anywhere
385
all
social
element in
liistory until
enemies rep-
resent
fesses to
be a lamp to our
and a
make
this
the
man
of
God
perfect,
tremendous
evil.
The master
is
nowhere rebuked
as a
and sympathy. The manner in which the relation itself is spoken of and its duties prescribed the whole tone and air of the sacred writers convey the impression that they themselves had not
as the object of peculiar compassion
the least suspicion that they were dealing with a subject full
We
and and
subjects.
The Prophet
;
when he comes
is
it
to the slave
in serious
is
danger
not
much
more harm to be a master than a father, a slave than a child. But this is not all. The Scriptures not only fail to condemn Slavery, they as distinctly sanction it as any other social condition of man. The Church was formally organized in the family of a slaveholder the relation was divinely regulated among the chosen people of God; and the peculiar duties of the parties are inculcated under the Christian economy. These are facts which cannot be denied. Our argument then is this If the Church is bound to abide by the authority of the Bible, and that alone, she discharges her whole office in regard to Slavery, when she declares what the Bible
;
:
teaches,
and enforces
its
laws by her
own
peculiar sanctions.
Where
make
AVhat the
386
course she
is
If
es-
a sin.
They have armed the instincts it. They have given the dig;
consequence
is,
that
many Churches
are distracted
God. According to the Church her being, the relation of master and slave stands on the same footing with the In itself considered, it is not inconother relations of life.
to
is
man
justified as obedience to
sistent
God
it
is
not sinful.
This
is
as
much
ence to law.
The Church, therefore, cannot undertake to The Bible further teaches that there
duties of the masand duties of the slave. The Church must enforce these Plere her jurisdiction stops. duties upon her own members. kingdom of our Lord and Sathe visible Church, as As a venture to interfere no further, viour Jesus Christ, she must unless it be to repress the agitation of those who assume to be wiser and purer than the Word of God. Those who corrupt the Scriptures, who profanely add to the duties of the Decalogue, are no more entitled to exemption from ecclesiastical discipline than any other disturbers of the peace or It is not a question fomenters of faction and discord. whether masters can be received into the communion of the saints, but it is a question whether those who exclude them We are far from insinshould not themselves be rejected.
ter
387
of the Church.
various aspects
Slavery
may
evidently be contemplated in
European gradation
of ranks; as a
civil relation,
its
corresponding to
own nature;
in all
In any or
of these aspects,
it
may
be opas the
of sin upon
The members
own
soil this
institution, as
any other
their
and bring reproach upon the Scriptures as a rule of faith, when they go beyond these political considerations, and condemn Slavery as essentially repugnant to the will of God. They then corrupt the Scriptures, and are exposed to
the malediction of those
who
trifle
mony.
their
own
as the wisest
that their
left
it,
where it is found, as God has dealt with it. We insist upon it, that they should not disturb the tranquillity of the State by attempting to re-adjust our social fabric according to their own crotchets, when we ourselves, the only parties
M'ho have a right to meddle, are satisfied with our condition.
We
God
do not recognize them as political apostles, has transferred from us the right inherent
to
in
whom
eVery
so
other people to
manage
and
own way,
if,
If
we
fail
in our social
political organizations,
by con-
388
sequence,
we do
not forfeit our right to self-government and become the minors and wards of wiser and stronger States. It is as preposterous in our Northern and European brethren to undertake to force their system upon us, or to break up our
own
Slavery, as a political
on
tlie
may
honestly
it
;
differ.
and
all
a matter of liberty,
Word
Church
made
us free, that
tlie
man and
that
cated from
He who
LoM, upon
is
be excluded for usurping the prerogatives of Christ, and introducing terms of communion which cast reproach upon
the conduct of Jesus and the Apostles.
He
its
violates the
is
a traitor to
fundamental
duct of what
Slavery.
AVe have been struck with three circumstances in the conmay be called the Christian argument against
The
first is,
most
of
all speculations
been drawn are the abstrusest upon the vexed question of " human
rights,"
The second
and not the obvious teachings of the Scriptures. is, that, when the argument has been professedly
it
; I
open violation of the law that Scripture is- its own interAnd the third is, that duties which the Bible enjoins prefer.
of morals whose fundamental principles exclude them.
Uem
389
if the dogmas of upon the nature and extent of human rights can be dignified with the title oi loliUosophy a Court of the Church cannot admit to be authoritative, without doing violence to
sophists
her
own
Constitution.
Avhether
is
it
truth,
is
not
is
much
truth,
it is not the province of Eevelation to should be remembered that this is truth with which the Church, as such, has nothing to do. Neither
But
tlien it
should
to a
it
be forgotten, that
if
human
speculation conducts
Word of God being a When the question is, whether man is mistaken or the Word of God deceitful, to the Church the answer cannot be doubtful. And yet
faith convicts it of falsehood, the
how much
is founded upon prinunsupported by the Scriptures! One man very complacently tells us that every man is entitled to the fruit of his own labour and that the master, in appropri-
ciples utterly
tem
is
him of his right. The systhen denounced as one of robbery and plunder, which
every good
man
is
But where
the
maxim,
in the sense in
'preted, to be
found
in the Scriptures ?
respectable system of
Moral Philosophy?
Where
are
we
taught that the labour which a man puts forth in his own person is always his, or belongs to him of right, and cannot belong to another ? How does it appear that what is phy-
must be legally his? Another insists on the absolute equality of the species, and can find no arrangesically his
ment
in
harmony with
which
shall reduce
But where
essential equality as
men
is
And
Avho
390
as
much
the
weapon of the socialist and leveller as of the Abolitionist, and the Church cannot accept it without renouncing the supremacy of the Scriptures neither can she proceed, upon it, to excommunicate the slaveholder without fulminating her anathemas against the rich and the noble. Another insists uj)on the essential and indestructible personality of men, and
;
human
as if
and of things,
human
of
mind
or
mind
all
into matter
or, as if
man
to
man.
ground, and
It will be found, in
is
false in itself
application
or, that
or not, no
deductions of
man
The
Bible
is
In a court of
Jesus Christ we would not think of presenting any consideration as conclusive but
2.
the Bible,
ture
is its
own
interpreter.
versally conceded
it is
plan
have ever been produced from the Sacred Volume. The is, in the absence of anything precise and definite, to
of the Bible and the facts of Slavery.
is
Some
general
principle
seized
upon
such
;
as the
maxim
of universal
we would have
them do unto us
in
and brought into contrast with the degraprecepts such as dation or abuses of bondage relation the family are singled with w^hich that
or, specific
to
out,
it is
it
impossible to comply.
The
easily detected.
The same
line of
391
all
would be harder
The same
principle
poor neighbours
tion
would make the rich man share his estates with his and he who would condemn the instituas essentially and inherently evil, because it sometimes
;
would
is
know
that Slavery
tlie
it is
not a case
left to
the deter-
it
is
we
might appeal
again,
as they have mentioned the subject again and and stated the principles which are to be applied to it, we are shut up to these special testimonies, 3. Those who have been conversant with works against Sla-
God; but
awkward and
mands of
treason
it
They
its
represent
and impiety.
extirpation,
rebellion against God. an enormous system of cruelty, tyranny They make it a fundamental duty to labour for
to as
man and
and yet
and boldly
the Bible,
to counsel insurrection or
murder
as if in
commands of
mockery of
Now we
ask
if
these
commands
392
system?
The moral
;
and if they were not restrained by respect for the Bible from carrying out their own doctrines, they would find
themselves forced to recommend measures to the slave very
different
from obedience
to his master.
Those, accordingly,
who
these
and
to
them.
They
feel
the
and these
duties,
the
Admit
is
not a
and the injunctions of Scripture are plain, consistent, intelligible deny the principle, and the Bible seems to be made up of riddles. Such is a general view of the Christian argument against Slavery. We are not conscious of having done it any injustice. We have endeavoured to study it impartially and
;
candidly; but
us, that those
we confess that the conviction grows upon who most violently denounce this relation have
in the first instance
independently of
the Bible, and then by special pleading have attempted to teachings to the patronage of their assumptions.
like apologists for the defects
in their
own minds
it,
that Slavery
set to
a sin
then the
work to make out and indirectly done what they feel it ought to have done. Hence those peculiar features of the argument to which we have already
Bible must condemn
and they
adverted.
To
this
may be added
essence,
upon
as
characteristic
institution.
393
If
this
method of argument
is
Those who have not a point to gain which makes the Scriptures subsidiary to Abolitionism and if they are to receive it as a fundamental principle of morals that there can be no right
of the sacred writers.
will easily detect the sophistry
;
independently of contract
they
and
this
will be shut
up
to the neces-
sity
Like Morell, they will take their stand upon the defective morality of the Bible, and scout the idea of any external, authoritative rule of faith. The very same spirit of Rationalism, which has made the Prophets and Apostles succumb to philosophy and impulse in relation to the doctrines to salvation, lies at the foundation of modern speculation in relation to the rights of man. Opposition to
the Scriptures.
It has
sprung from visionary theories of human nature and society it has sprung from the misguided reason of man ; it comes as
natural, not as revealed truth
;
and when
it,
it is
Word
of
God
stands in the
way of
and reduced
of mere
human
utterances.
We
affectionately
warn our
mode of
strik-
common
faith.
They
We
.cases
err,
what we
insist
is,
that in
but
their
Man may God can never lie. If men are at liberty from own heads to frame systems of morality, which renof conflict the Scriptures must be supreme.
commandments of God, we
see not
why
doctrines,
If
own
law,
why
own
teachers ?
It
is,
which
394
example
munion of the saints, and from the hopes of the Gospel. The history of the world is full of illustrations that the
foolishness of
God
is
There
is
a noble
success of the
whole
social
economy.
and torpor which would repress the spirit of improvement and stiffen society into a fixed and lifeless condition, and the sj)irit of inipatience and innovation which despises the lessons of experience and rushes into visionary schemes of
reformation.
It
is
in the healthful
and he who fancies that deformities can be cured by violent and hasty amputations may find, that, in removing what seemed to be only excrescences, he is inflicting a fatal stroke upon vital organs of the system. Slavery, to those who are unaccustomed to its operations, may seem to be an unnatural and monstrous condition, but it will be
consists
;
its removal which may not be applied with fatal success to the dearest interests of man. They who join the unhallowed crusade
against the institutions of the South will have reason to repent, that they have set an engine in motion which cannot
be arrested, until
safeguards of
life
it
Deeply convinced, as we
proper position of
which we have endeavoured to present in these pages, we would earnestly and solemnly expostulate with those denominations at the North who have united in the outcry against us, and urge them to reconsider their steps in the fear of God and under the guidance of His Word. We ask them to take the Apostles as their guide. We are solemn and earnest, not only because we deplore a schism in the body of Christ, but because we
the Church in relation to Slavery
that
deplore a schism
among
the confederated
States of
this
395
what we say when we declare our delibthe continued agitation of Slavery must sooner or later shiver this government into atoms; and agitated it must continue to be, unless the Churches of Jesus Christ take their stand firmly and immovably upon the
platform of the Bible.
We know
The people
Churches take
(find
jeral
less. Let the and the people of the North will their moral instincts rallying to the support of our FedConstitution, and will give to the winds a policy founded
this position,
is
essentially a sin.
unscriptural dogma.
down
the
His own Kingdom. What a position for Churches of Jesus Christaiding and abetting on the one hand the restless and turbulent designs of agitators, demagogues and radical
reformers, and giving countenance on the other to a princi-
and delivers us over to the folly and madAre our country, our Bible, our interests on earth and our hopes for heaven to be sacrificed on the altars of a fierce fanaticism ? Are laws to be made which God never enacted, doctrines to be taught which the Apostles have condemned? And are they to be propagated and forced on men at the peril of everything that is dear and precious? We conjure our brethren for such we shall still call them we conjure our brethren to pause. We do we do not wish them to not ask them to patronize Slavery change their own institutions we only ask them to treat us
their supremacy,
ness of Rationalism
and
We
as'v
it
oi'
tiiem as Christians
as
professed
fol-
396
lowers of Christ
and if this reasonable demand is refused, upon them and not upon us must rest the perilous respousibilitv of the disasters that must inevitably follow. We are
not alarmists, but Slavery
is
Southern society
because
it
is
we
we raise our warning voice. would save the country if we could. We would save the Constitution which our fathers framed, and we would have our children and our children's children, for countless generations, worship in the temple which our fathers reared.
not be mui^h longer endured
We
But
this
is
neither
bond nor
free.
Would
to
God
We
would
up
their
minds
been inattentive to
all their obliga-
which relates to religious instruction. Food and raiment and shelter their interest will prompt them to provide but as the labour of the slave is expended for their
that
;
and of mercy,
We rejoice
somewhat
that so
much
class
;
is
when
in the
that he
for the
The
an organized
which ought
to be gravely
We
their
Of
one thing we
397
Tliere
is
of them, to
souls.
and extravagance among the most enlightened admit of their being entrusted with the cure of
Their circumstances preclude them from the prepaand study which such a charge involves. There was wisdom in the statute of the Primitive Church, which allowed none but a freeman to be a Minister of the Gospel.
ration
To
is
we would
as soon think of
making
Ministers and Elders, and organizing Churches, of children, as of according the same privilege to slaves. They would
soon degrade piety into fanaticism, and the Church into bedlam. rejoice that the Presbyteries of our own Synod have uniformly acted in conformity with this principle; and
We
it
will
I rejoice,
to the
worship of
God and
who
our land.
When
projected, opposition
was very naturally excited to the separation of masters and servants in the solemn offices of religion, which its execuIt was felt to be desirable tion, to some extent, involved. that the different classes of the community should meet together, and experience the salutary influence upon their relations to each other, which the contemplation of their common relation to God was suited to exert. These considerations were not destitute of force, and they would have been entitled to prevail, had it not been obvious that the advantao-es
by the exclusion of immense numbers of the Coloured Population from all adequate opportunities of religious instrucThe question was soon found to be partial tion at all.
separation, or a partial diffusion of the Gospel
slaves.
among
the
An
of injury to our servants, that neither mawkish sentiinentalism nor absurd jealousy, shall deter us from providing the
salvation.
399
in a
warned by experience
nations of the blacks.
to watch,
all
combi-
that good
men began
unhallowed purposes of anarchy and crime, to apprehend that religion itself might
But the
and that while they take every precaution which wisdom and prudence suggest to guard effectually against the one, they will not be driven into any mad crusade against the other. Bowing with reverence to the authority of God, and recognizing the obligation to communicate His
thing
;
to
make
known His
and purity, without any checks or hindrances but those which shall prevent religious conventions from being turned into conventions of crime.
Gos]iel, in its simplicity
All they
taught
demand
is
that
it
shall
be Christianity which
is
by Apostles and Prophets, and sealed by the blood of a goodly company of Martyrs and Confessors. The name of
Jesus
ries
is
name
it
car-
no danger with
we
rejoice to say,
have refused, under any pretext of expediency or policy, to league Avith Herod and Pontius Pilate in an unholy combination against the Anointed of the Lord.
Time
will
show
that they have acted wisely, and that this church will prove
a stronger fortress against insubordination and rebellion than weapons of brass or iron. The juncture at which you have been led to begin and
it is
affords a
The
slave-
400
ban of the public opinion of the civilized world. The "philanthropy " of Christendom seems to have concentrated its
sympathies upon
have been denounced, with every and abuse, as conspirators against the dignity of man, traitors to our race, and rebels against God.
us.
We
epithet of vituperation
which press around their own doors, the vices and crimes and sufferings of their own neighbours and countrymen, the "philanthropists" of Europe and this country can find nothing worth weeping for but the sufferings and degradation of
the Southern slave, nothing worth reviling but the avarice,
and wrongs.
and fanaticism are conand assiduously proj^agating in regard to this relation among us, that if our names were not actually written under
sentations which ignorance, malice
stantly
the pictures, Ave should never suspect that they were intended
for us.
among
all
classes
and conditions of men, we are held up to execration and contempt; and our society is shunned as scrupulously as if
the taint of leprosy adhered to us.
find
it
Even
upon
those,
who
cannot
which
zeal for
humanity has
lot,
jjiled
never venture
upon a plea of
bad, but then
justification in
our defence.
is
They
blamed
pity us;
bad, desperately
!
we
are not so
much
to be
They
aimed
at stirring
up insurrection
in the
midst of
us.
liberty,
made
of servants
and public
institutions,
which the
401
manstealers than
is
ourselves.
Union
shaken
to its centre
;
of
treaties,
sanctity of an oath
constrained
in conscience to trample in
the dust the plainest obligations of duty, rather than infringe the speculative rights of man.
for a comparatively small class in the
spurious charity
is
community
dictating
race.
The
progress of
human development.
That we should be passive spectators of these scenes of madness and confusion, that we should be indifferent to the
condemnation of the civilized world, and especially to efforts to put in jeopardy our lives as well as our property, is not to be expected. The fear of good men among ourselves has
much unmerand such extraordinary interference with our affairs have a tendency to produce, would provoke us to extremities resulting rather from the violence of resentment
ited censure
Perhaps, at the
ih.Q
first
alarm-
estimate of the
we indulged
too
much
in the
language of defiance,
and permitted ourselves to yield to suggestions of policy, which, in our calmer moments, neither the reason nor the
conscience of the country should approve.
It
is
useless to
measures of legislation, which, while they contribute nothing to our stcurity, have given a pretext to the cakuunies of our enemies, and
to resort to
Vol.
IV. 26
402
bound
matter of
in the regulation of
tions, to preserve so
and
caution.
consented to
much moderation, prudence, humanity MHien the first explosion had passed off, we plead our cause at the bar of the world we
;
rights of
man
and,
own
God, we endeavoured
if Ave
to
and
to deserve,
That
full
in
we have
contributed our
pro-
much
ories in regard to
tions, that
and dangers of prevailing thethe scope and purpose of political instituin our influit
to us,
cannot be
To
say that
we
are angels
by rashness into untenable positions, is and not men. But, the wonder is, have not been greater and more disastrous.
Negroes are " not of
if it
With
infidelity
had been admitted, would have justly drawn down the curse of God,
as well as the execrations of the race
;
a plea which,
still
that
we have
403
would seem
to justify the
censures of our
The
tion.
is
we mean
to maintain our
modera-
Negro
we
redemption.
Science,
falsely so
called,
may
attempt to
Men
may
Word
lin-
same humanity in which we glory as the image of God. We are not ashamed to call him our brother. The subjugation of the fears and jealousy which a systematic misrepresentation of religion, on the part of
its
inveterate opposers,
is
a public declaration to
is
God
com-
We
interests in this
who
way of
salvation.
Under
infallible conviction
Word
surely,
infallible,
uprightly walketh
a plan which shall
have the
and equal." If and to them ply them with instigations to insurrection and tumult, our
just
into grievous crime,
it
pre-
404
If
moderation and
and diligence
in
will
be
has
an omen of good.
tudes of
He
human
we
The
agi-
tations
mad
prob-
have subsided and reason resumed her ascendency, it upon which Ave have
that in defending this institution
civil
been accustomed to justify Southern Slavery are the principles of regulated liberty
;
mankind, resisting alike the social anarchy of communism and the political anarchy of licentiousness, that we have been
really been
we have
upholding the
interests of
God
execration of
The
forces, the
all
it
will
What
what
disasters
it
Avill
rienced,
foresee.
405
now
to their depths,
social
and
political pros-
that the
fail
that
ficial
is
man on
earth, the
observer cannot
to perceive.
experiment
may
triumph.
from the events that have passed. Truth must God will vindicate the appointments of His
Providence
our time
and
if
we can watch
is
beating furiously
receive the
we can
Him who
true, the
has
all
as easily
by
one as a thousand.
world
must come
dict of the
to
them
men who
we
are
gle in which
now
not
;
simply whether
the real question
we
is
the relations of
man
ual,
to States
race.
question as broad
human
Union.
The
parties in
Red Republicans,
rej,-
In one word, the woi'ld is ground, Christianity and Atheism the combut-
406
ants,
One
party
complicated interests,
divisions
it
and subdivisions,
as the
machinery of man,
which, as
nuity and
may be
The
and contemplates " this little scene of human life" as placed in the middle of a scheme, whose beginnings must be traced to the unfathomable depths of the past, and whose development and completion must be sought in the still more unfathomable depths of the
the
ordinance of
God
future
it,
progressive, every
way
incomprehensible
is
;" in
sequently, irregularity
is
tamper as
to
name
can
of God.
It
is
man
never
true
make
;
relation
wisdom consists in discharging the duties of every and the true secret of progress is in the improvement and elevation which are gradually superinduced by
this spirit.
which is assigned to us, in the tumult of the age, is the maintenance of the principles upon which the security of social order and the development of humanity depend, in their application to the distinctive institutions which have provoked upon us the malediction of the world. The Apostle briefly sums up all that is
The
part, accordingly,
crisis,
which
spend
is
just
ter in heaven.
and equal, knowing that ye also have a MasIt would be an useless waste of time to
Finding
it
many
impossible
is
407
by Christ and His Apostles, those who would preserve some show of consistency in their veneration of the Scriptures, and their condemnation of us, resolve
the conduct of the founders of Christianity into motives of
distinctly
wrong
in the social
wrought by the
danger the
than en-
stability of
revolutions. "The Apostle does not," says a learned commentator, " interfere with any established relations, however, as
in the case of Slavery, morally
and
is
politically
It
not for
me
how
an adequate rule of
faith
what
them
principles
Church now, when Paul received and sanctioned the bondage in which they
But
ideas,
it
may
from which
and the
spirit of the
enemies of Slavery.
Many
Christian
led,
with
felt
temper of Slavery;
to
lie
human
and
to
408
human
That
and
liberty,
can be characterized as
is
little less
than monstrous.
is
either incompatible
spirit of Christianity, or
is
with the
for the
only another
it
name
and
political
development of man. If
sj)irit
can be shown
is
tion
un-
and to communion with God or, that it retards the onward progress of man, that it hinders the march of society to its destined goal, and contradicts that supremacy of justice which is the soul of the if these propositions State and the life-blood of freedom
friendly to the development of piety
;
it
is
self-condemned;
and philanthropy alike require us to labour for its destruction, and every good man amongst us would feel bound to contribute to its removal and even the voice of patriotism would demand that we should wipe from our
;
way of
the
The
misapprehension
one
letter
It in
is
common
man
man
human and
personal rights,
and power of another. ''The very idea of a slave," Dr. Channing,^ " is that he belongs to another, that he says
is
bound
to live
and labour
strument, and to
make
how-
"We have thus," says he in another place,^ " established the reality and saeredness of
ever adverse to his own."
human
1
rights
is
an infraction of these
Boston, 1849.
is
Works,
vol.
p. 17.
Ibid., vol.
ii.,
p. 46.
409
one but
sarily,
all,
and
violates
systematically,
in
words,
every system
of
its
the- relation
or in particular places.
ally, that it violates all
He
says, distinctly
and emphaticbut
It belongs
human
from
its
very nature.
its
victims of hu-
is
contrary to the
primary distinction of persons and things converting a person into a thing, an object merely passive, without any
recognized attributes of
human
nature.
slave
is,
in the
eye of the State which stamps him with that character, not
His pleasures and pains, his acknowledged as a man. wishes and desires, his needs and springs of action, his thoughts and feelings, are of no value whatever in the eye
of the community.
He
is
Even
his crimes, as
lest it
we have
acknowledged as
wrongs,
may do
wrong, he
may
And
is,
rights, so there is
there
as
we have
seen,
Human
Nature
for
He
is
contrary
all
we have already
;
laid
down, that
men
a principle which,
we have
seen, is
one of the universal truths of morality, whether it be taken It is a principle as a principle of Justice or of Humanity.
of Justice, depending upon the participation of all in a com>
Elements of Morality,
vol.
i.,
American
edition.
410
mon Humanity
itative
it
is
and cogent
not
now indignant
at its outrages
its
and
it
enormi-
mankind,
many
centuries, acquiesced in a
system
feet.
whatever
may
to certain aspects in
which
It
man
to
man
form of
code, in
civil society
of which
and not a
relation of
man
to
Under
the
Roman
language than that employed by ourselves was used in reference to the subject, the Apostles did not regard the personality of the slave as lost or
of the master.
tain rights,
They
it
treat
him
man, possessed of
;
cerit
which
was
injustice to disregard
and,
make
emn
sity,
sanctions of religion
to enforce
bondmen
of a
ass,
that which
just
and equal.
Paul
slaves as duties
not
ox or the
age to God.
that
payment of which they were rendering a hom" Servants," says he,^ '' be obedient to them are your masters, according to the flesh, with fear and
;
not
God from
the heart
to
with good-
and not
men
man
doeth, the
knowsame shall
;
Ephes.
iv. 5-9.
411
I
those
who
a voluntary
homage
to ]a\v
implies
way
employment of
The Apostle
which he
uses,
which he
presses.
He
says to them, in
effect,
God
that they
blame according
is
to the princi-
upon which
their obedience
rendered.
The
blind
tool"
which
precluding as
it
He
and
"
By
age to Slavery
" by a
who
license of speech
it
but
it
would be an insufferable
term obedience in such instances, as if the tool were consciously fraught with a moral quality. Nor may we stretch the proprieties of speech so far as to apply the abstract term even to the hand
of the artist
it
;
the hand,
it is
true,
its
obeys the
obedience,
;
mind
be to
commend
but how absurd would and scarcely less so to speak although, by an admissible
analogy,
The
fiery,
yet
obsequious animal, while yielding himself to the will of his rider, knows
nothing of obedience, because his nature does not include' that moral
liberty
which
is
Taylor's
412
reciprocal obligations.
to
command on
Both
;
the
parties
might be guilty of
might
prostitute his
;
tous exactions
the master injustice and of wrong power by tyranny, cruelty, and iniquithe servant might evade his duty from
Religion held
upon each by the awful sanctions of eternity. This was clearly the aspect in which the Apostle contemplated the
subject.
The
state
America
is
The
con-
stitution of the
human mind
in flagrant contradiction to
of one
man
it
is
a thing
and
if it
the termination
slave would render it ridiculous to labour for his spiritual improvement, or attribute to him any other immortality than that which Indian fables ascribe to the dog as And yet upon this the faithful companion of his master. absurdity that Slavery divests its victims of humanity,
that
it
untary tigents to the condition of tools or brutes the whole philosophical argument against the morality of the system,
as
an existing
institution, is founded.
man
son
man
and
it
reduced
can
never
be owned by another;
exchange; the individual cannot transfer it from himself, and the system which attempts the impossibility is an outWe cheerfully admit that no man rage upon humanity.
and if the transaction were " If possible, it would evidently be a most damning sin. we use the words of one of the profoundest thinksuicide"
can
sell
413
but the
day/
"
if suicide
?
be a crime
and who
it
so
limb
for
swallow a drug
for the
purpose
of sight or of hearing.
conscience, with
its
But
is
mind and
voluntary convictions of
human
nature ?
which
every responsible
What
soul,
shall a
man
its
its
elementary prerogatives?
powers,
is
nor any of
for
all price,
but
if a price
the proposal
is
a blasphemy, and
it
is
a blasphemy in
We
human
soul
may be
another
;
lost, it
cannot either
gift of to
that conscience
may
may
to another's keeping
doubled, whenever
it is
attempted to be transferred, or to
in
be deposited, or to be pawned."^
The
" property of
man
man"
fiction to
which even
is
the miserable
prejudice
We
Ibid.
414
can sport
human
ity
of law, and
then, Slavery
is
personal rights
may
it
be asked, In
that
what does
its
peculiarity consist ?
What
is
makes a
man
a slave?
We
answer.
The
The
right
which
The
is,
essential
that one
The
labourers in
men.
It
is
But they work upon different principles. strange that Channing and Whewell should have
patent in the writings of philosophers
lies
who
pre-
by Paley, a man preeminently marked by perspicuity of thought and vigour of In expression, is exactly the same in spirit with our own.
ceded them.
The
definition given
it
The Provi-
dence of
in the lawful
God marks out for the slave the precise services, commands of the master, which it is the
Divine will that he should render. The painful necessities of his case are often as stringent upon the free labourer, and
determine, with as stern a mandate, what contracts he shall
make.
God
places
one
immediately
Whatever
415
chastises the
by the law
for breaches
of contract.
tion
On
from suffering always implies responsibility, and a right which cannot be enforced is a right, which society, as an organized community, has not yet acknowledged. The
loyal
and
faithful citizens
how-
may
all
than
All that
necessary, in
should be just.
Pain
unrighteously inflicted
cruelty,
from inhumanity and oppression, whether he shall be exempt from suffering except for disobedience and for crime, are questions to be decided by the law of the land; and in this matter the codes of different nations, and of the same nation at differJustice and religion require ent times, have been various. should be made. It is no part of the that such provisions
to protect the slave
made
should be
ter;
is a subject of rights, and that must be rendered to his claims. When Slavery is pronounced to be essentially sinful, the argument cannot turn upon incidental circumstances of the system, upon the
416
ties
which the law awards against the infringement of it mnst turn upon the nature of the relation itself, and must boldly attempt to prove that he ceases to bo a man, who is under obligation, witliout the
acknowledged rights
;
and
If such a position
is
inconsist-
inhuman
if society,
is
mation of Abolitionists
falls to
The
service, in so far as
consists
voluntary, or
all.
If by voluntary be
it is
precisely the
which the law of God enjoins. Servants are exhorted to obey from considerations of duty to make conservice
;
Whether,
depend upon
said of free
There are other motives beside the lash that may drive men to toil, when they are far from toiling with cheerOthers groan under their burdens as fulness or good-will.
labour.
doomed
well as slaves, and many a man who works by contract is to an " involuntary servitude," which he as tho-
roughly detests as the most faithless slave who performs nothing but the painful drudgery of eye-service.
and degradwhich he may be held, as with chains of brass, who scorns to call master any man on earth. Those who have most patiently studied the ends of government and the theory of political society, who are best })reThere
is
417
public
order demands
those
the sway of a and more cruel tyrant than any despot who ever "Jesus answered them, Verily, wielded a sceptre on earth. verily, I say unto you, Whosoever committeth sin is the servant (or slave) of sin." This moral slavery, from which it
yet be slaves.
fiercer
may
was the professed object of their pretended philosophy to deliver men, was a subject of fruitful and eloquent declamation among the ancient moralists, philosophers and poets. " Who," says Seneca, " is not a slave ? One is in bondage to lust, another to avarice, another to ambition, and all to " No bondage," he adds, " is more grievous than fear."
that which
is
voluntary."
is
"
To
be a slave to
is
"who
intent
Such men serve their slaves by than those who obtain more cruel masters inheritance and purchase, with a right to enforce obedience." "All wicked men," says Cicero, "are slaves. If slavery be the obedience of a broken and an abject mind, deprived of the freedom of will, as indeed it is, who can deny that "If you all frivolous, covetous, wicked men are slaves ?"
on the indulgence of wicked passions.
are subject to the perturbations of fear, the tumult of cor-
This slavery
to sin is
it is
man
unfit for the improvement of his nature, the society of The external circumstances angels, and the favour of God. in which men are placed, the number and variety of their civil and social privileges, the outward advantages of rank, these are not the things which ennoble or birth or fortune,
mean, despicable
Vol.
in
IV. 27
418
may
There
is
a freedom which
man
the
mandates of
States.
the
and the Holy Spirit effectwherewith Christ has made us free. It consists essentially in the dominion of rectitude, in the emancipation of the will from the power
which Jesus bought by
ually seals by
his blood,
His grace
the
of
sin,
earth, the
exemption of the understanding from the deceits It is a freedom which the truth of
it
God
brings with
at the
stake, the slave in his chains, the prisoner in his as well as the
dungeon,
Independent of time
the bi^eath of the
and redeemed and can no more be torn from us than the atmosphere of heaven can be restrained. " If the Son shall make you free, you shall be free indeed."
The
it
when they
when he
described
him alone
prudence.
is
man
truly a
man
and
it
rectitude, this
upon
slaves,
when he
supremacy of right, which the Apostle enjoins exhorts them to obey their masters in
To obey under
no longer.
to be slaves
which God accepts as the loyal homage of the soul, and which proclaims them to be the Lord's freed-men, while they honour their masters on earth. Such slavery might be their glory might fit them
This
is
a free service
service
419
kingdom of God.
So
far
as a sin.
He
;
treats it as
insists,
despicable
nifies
but
something that
and ennobles the servant who obeys from the heart. But while it may be admitted that Slavery is not absolutely inconsistent with moral responsibility, or the freedom
of a moral agent,
it
may
and
is
man
in this view,
tion
is
asserts
and promotes the dignity and perfection of our race is not a limitation upon the
whether
preclude him from discharging his lohole duty as a man; and, therefore, whether the relation
structive of the full
is
complement of human
to
it is
This question,
difficulty of
it
seems
Slavery; and
and enemies of the system are equally extravagance and excess the one party
;
denying the inestimable value of freedom, the other exagg^erating the nature and extent of human rights, and both
overlooking the real scope and purpose of the Gospel, in
relation to the present interests of
its
man.
is
obvious from
all its
arrangements
and
that,
when
end shall have been consummated, Slavery must This is only asserting that cease to exist is equally clear. Among beings of the there will be no bondage in heaven.
this
same
no other which spring from superior endowments; the outward advantages of all must be of the same
nature, each relatively perfect, there can be
may vary
If
Adam
all
had
our
420
man to man would never have been and when the effects of transgression shall have been purged from the earth, and the new heavens and the
new
all
bondage
shall be abolished.
In
that
is
it
contemit
is
Slavery
a part of
and
is
stands in the same general relations to Christianity as poverty, sickness, disease or death.
In other words,
it
relation
It springs not from the man, nor from the nature of society as such, but from the nature of man as sinful, and the nature
nature of
man
as
of society as disordered.
Upon
figure of
a slave than
we can
*^
maimed, the lame and the blind we can no more fancy the existence of mastei's and tasks than we can dream of hospitals and beggars. These are the badges of a fallen That it is inconsistent with a perfect state, that it world. is not absolutely a good, a blessing, the most strenuous defender of Slavery ought not to permit himself to deny and the devout believer in Revelation would be mad to close his eyes to the fact, that the form in which it is first threatened in the Bible is as a punishment for crime. It is a natural evil which God has visited upon society, because man kept not his first estate, but fell, and, under the Gospel, is turned like all other natural evils into the means of
,
an
pose to
earth a
The Gospel does not pi'omake our present state a perfect one to make our heaven. Here is where the philanthropists mistake.
They picture to themselves imaginary models of a perfect Commonwealth; they judge of good and evil by the standard of such ideal schemes they condemn whatever comes
;
421
which, after
all,
may make
it
relatively
good.
The
rity,
sterility
;
of the
its
eartli is,
no doubt, in
itself considered,
an evil
ful
but in
to
relations to
and
whom
a need-
ing.
is
The
;
an evil
would be an absolute stagnation of all enterprise and industry. Good and evil, it should never be forgotten, are relative terms, and what may be good for one man may be an
evil to another, or M'hat
to the
is
good
at
one time
may
be hurtful
same individual
at another.
It can be affirmed of
society, that
no doubt, arranged that the circumstances of individuals, and the social and political institutions of communities, are,
Providence of God,
The
of England and America could not endure the condition of African bondage; it would defeat his individual development.
lifeless
jS'either
But the governments of Asia may be the only ones consistent with the moral development of their people, and subjection to a master, the state in which the African is most effectually trained to the moral end of his being. When we consider the diversstagnation of Asiatic despotism.
ities
in
entailing
that, relatively to
upon the race, we may be justified in affirming, some persons and to some times, Slavery
may be a good, or, to speak more accurately, a condition, from which, though founded in a curse, the Providence of God
extracts a blessing.
We
by the standard of the future life we are not to confound the absolute and relative. For aught that we know Slavery may stand in somewhat the same relation to political society, in a world like ours, in
tutions of the present
422
it
as to think of giving
be,
may be man
is,
It
may
and perhaps
;
in
it
some of
its
and
and perhaps is, the purpose of God that it should be found among men, as long as the slime of the serpent is over the earth. Admit, then, that Slavery is inconsistent
be,
may
with the
spirit
is
by no
mean s
y' Gospel,
follows, that
it is
among
rebels
and
sinners, in
The
whether
It
it is
of society.
is
to
train
hardship and
for
state
it
of perfection
Nothing
is
inconsistent with
inadequate to surmount.
tain that Slavery
is
by
its
It
is
it
must be
Neither
shown
is
it
to be
an
may
press
upon
slave
to
execute
unlawful commands.
This can be
contend that
not whether
v/
it is
unlawful to be found.
The
question
is,
it is
piety
and
virtue, but
whether
This
is
it is
essentially incompatible
of those
who
affirm Slavery to
men
are speci-
423
same.
Though they do
its
in so
many
from
words, and in
it,
dissent
it
yet a
little
men
are
bound
do
specifically
As
men, in souie
relations,
him of
his rights,
and
humanity.
The
all its
members an absolute equality of position it is the very spirit of socialism and communism. The doctrine of the Bible, on the other hand, is that the
specific duties
Moral perfection does not depend upon the number or variety of single acts, but upon the general habitudes of the soul. He is upright mIiosc temper of mind is in conformity with the law, and whose prevailing disposition would always prompt him, in all the relations of life, to do what is right. There may be many right things which he
will never be required to perform, but he
is
entitled to the
which would
him to perform them, if circumstances should ever make them his duty. The heart may be in full and perfect sympathy with the whole spirit of the law, where the moral
lead
of actual duties.
He may
;
be
full
of benevolence
who
has
he
may
lamb
who
be forgotten
by severe
suffering or danger.
The circumstances
in
which
men
sified,
but there
is
424
are subjected
may Some
not
are
some in another some are required to do one set of tilings, some another but the spirit of true obedience is universally the same, and the result of an eifectual probation is, in every case, a moral sympathy with the moral perfections of God. The lesson is the same, however different the text-books from which it has been taught.
;
Now,
unless Slavery
it is
is
of holiness, unless
anthropy or the
spirit
of piety, unless
it is
the slave
who have
enjoyed an easier
lot
he may be
beds of ease."
Let him discharge his whole duty in the actual circumstances of his case, and he is entitled to the The question with praise of a perfect and an upright man.
is, not what he has done, but how : man looketh outward circumstances, but God looketh at the heart.
God
at the
Hence
of
who have
spiritual
as a consequent limitation upon the freedom of man, because there are duties which
God
To
is
however
is
outward
states,
confound the obligations of rulers and subjects, of parents and children, of guardians and wards, and to plunge
to
be affirmed
is
same temper of universal rectitude equally incumbent upon all, while it must be admitted
is,
that the
425
manifestations
and expression
is
relations
The
show
his
by rendering
spirit
commands of his master who is his Master in heaven which is just and equal. The
however the
acts
character of both
which pervades
is
may
differ in themselves.
If Slavery
not
All
"
politi-
human
in a passage to
which we have
it
the individual as the ultimate end of his existence, while glory of God "A
as a
means
to a
tribute to
some general, joint result. He was created, not to be merged in the whole, as a drop in the ocean, or as a particle of sand on the sea-shore, and to aid only in comHe is an ultimate being, made for his own posing a mass.
perfection as the highest end,
made
to
maintain an individ-
own
him
in his
own
eyes, to give
him
the idea of an
more important than the invisible soul, and of an outward authority more sacred than the voice of
outward
interest
God
by
in his
own
secret conscience.
private
man
Works,
p. 77.
426
Nothing seems to me so needful as to give the mind the consciousness, which governments have done
so
much
to suppress, of its
own
separate worth.
Let the
concen-
may
own being
that he
Let him
feel
should find a sphere for his various powers, and a preparation for immortal glory.
consists in nothing
To me,
in
more than
in givinti;
him a consciousness of his own being, and in quickening him to strengthen and elevate his own mind."
All this the grace of God, through the instrumentality
of the Gospel,
may
who
is
bound
Lord.
to
and authority of
it
another.
The
servant of
is
men may
If his situation
compatible, as
if
He
may
measure of
his
rights,
No
man
must be ultimately traced to his duties, and are nothing more than the obligations of his fellows to let him alone in the discharge of all the functions, and the enjoyment of all the blessings, of his lot. Whatever puts an obstruction or hinderance to the complement of his duties, is an encroachment upon the complement of his rights, as a man. Whatever
is is
incompatible with
tlie
But
as
man
is
it is
427
of
rights
peculiar circumstances
and peculiar
still
relations,
and in the
absence of which a
man may
be a man.
These cannot
Dependent
upon our circumstances, they fluctuate Avith the gradations and progress of society, being wider or narrower according to the spheres in which we move. It is only by postulating duties for the slave which God has not enjoined on him, that any show of decency can be given to the declamations against the "robbery and fraud" which have incapacitated him to perform them. The slave has rights, all the rights
Avhich belong essentially to humanity, and without which
his nature could not be
human,
of praise or blame.
ion
demands that he should be protected. But then there are rights which belong to men in other situations, to which he is by no means entitled the rights of the citizen, for example, and the free member of the Commonwealth. They are not his, for the simple reason
they do not humanity simply considered, for then they would belong to women and children, but from humanity in such and such relations.
spring from
upon the advancement of government of God be moral, that the true progress of communities and States, as well as the highest interests of individuals, depends upon the fidelity with which the duties are discharged in every condition of life. It is the great law of providential education, that "to every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath." In this way the reign of universal justice is promoted, and wherever that obtains, the development of the individual, which is the great end of all social and political institutions, must infallibly take place. The prosperity of the State at the same
to the influence of Slavery
society, there can
As
be no doubt,
if the
428
time
is
God
ser-
He
has appointed.
let
is
and equal, never transcending the legitimate bounds of their authority, and servants
which
resolve to cherish sentiments of reverence for their masters
according to the
flesh,
Commonwealth.
The
feet.
The
is
social fabric
made up of
of justice.
and the
essential rights of
not
the injunction
principle, however,
do unto others as we would have them to do unto us. The upon which the precept of universal
benevolence
is
makes
it
the sanction
The humour of every man becomes not condemn the criminal, nor the
429
him
the rich
man
If I
am bound
to
emancipate
my
slave because, if
covet
tl)is
>
same
principle, to
my
me
to
That neither
first
the Jews, in
formally
whom
it
it
in the seuse
mode of
directs
interpretation.
The
truth
is,
the precej^t
is
Our Saviour
it
would be right
and reasonable
in us to expect
from them.
We
are to put
the
We
are to let no
We are to take the same interest them that we would take in ourselves, and are to extend to them the same protection of the Divine law which we would insist upon for ourselves. The rule then simply
sidering their condition.
in
requires, in the case of Slavery, that Ave should treat our
slaves as
if
we should feel that we had a right to be treated we were slaves ourselves it is only enforcing by benevo;
is
just
and equal.
Do
right, in
other
The
Slavery
for the
that
man, unfortunately
They
are
prevails in a distressing
form; and a wise system of legislation could much more easily detach them from the system of Slavery than from the
deep indigence which
is
They
are, at best,
only abuses
430
in the one case
Enough
our race.
is
not repug-
present relations to
God
is
con-
instituted.
It
is
which immortal
it is
If
by fewer
his
duties,
and the
if
very violence of
its
its
virtues.
The
slave
may
be
fitted, in
humble and,
lot, for
his
spirit
The
assigned to a parsin,
in
which he
is
to him, in
common
man.
He
is
an
not so
much upon
is
it
assigned, as
is
upon the
sustained, so fidelity
may
more exalted stations. Angels and God look not upon the outward state of man the poverty, rags and wretchedness of one, the robes, diadems and crowns of another, are nothing. True worth is the moral vesture of
as fidelity in
:
the soul.
The
spirit of obedience,
sympathy with God these are the things which make men beautiful and glorious. This is true freedom; these are the things which shall endure and flourish with increasing lustre, when Thrones have crumbled in the dust and Republics mouldered among the ruins of the past.
431
among
us
is
own
duties as masters
we
?
it
But
argument against Slavery. drawn from the must have begun in the perpetration of griev-
make
it
subsequently right
prescription
The answer
itself
wrong
and the
it
of the wrong.
The
may
and important
duties.
The
man
to his nat-
No
an integral element of
complex constitution
life
the
is
war
accepted in exchange,
But it was recognized as true for ao-es and o;enerations it was a step in the moral development of nations, and has laid the foundation of institutions and usages, which cannot now be disturbed with impunity, and in regard to which our conduct must be regulated by the fact of their existence, and not by speculation uj^on the morality of their
tlie case.
;
origin.
and
in a
if
scene
Our world exhibits everywhere the traces of sin we tolerate nothing but what we may expect to find state of perfection and holiness, we must leave this The education of States is of sublunary distraction.
Their standards of rectitude slowly approx-
a slow process.
many
institutions
upon
false
432
These things,
who is surely accomplishing His own great purposes, and who makes the wrath of man to j^raise Him, and restrains
at pleasure the remainder of wrath.
In treating Slavery
duties of the State
as
an existing
to protect,
acknowledges them
no adequate pro-
They
and
The
effect
may
be sup-
would
which accompany a sense of degradation would give place to the opj)osite virtues, and there would be no foundation in our social relations for that slavery which
Cicero defines
carentis suo.
et
abjecti, et arbitrio
In the
law
is
itself
The
right to acquire
legally denied,
by us though by the Romans, whose slaves were often the teachers of their children and the
knowledge, which
practically admitted
was
fully recognized
scholars of the
Commonwealth.
The
/ was
formally protected
is
among
the Spaniards
to personal safety
largely protected
by
ourselves.
433
may most
we
emn
is
obligations
which
rest
the Gospel.
The
injustice of
raiment and shelter, against which the, law effectually guards, is nothing to the injustice of defrauding them of
that bread which
is
Their labour
ours.
From
they
;
and and lament our departure with a heartfelt sorrow every motive of humanity and religion exacts from us, that we should remunerate their services by putting within tlieir The reach the means. of securing a blessed immortality.
meanest slave has in him a soul of priceless value. " No earthly or celestial language can exaggerate its worth.
capacity of Christian
Thought, reason, conscience, the capacity of virtue, the love, an immortal destiny, an inti-
here
and make every human being" a sublime, That soul has sinned it is under the curse of the Almighty, and notiiing can save it from an
an awful object.
;
is in
They
Him
of
whom
and how
and how
shall
Our
design in giving
them
it is
the Gospel
is
to save
them.
sinners,
them the She sees them as the poor of t]\e land, under the lawful dominion of their masters v^ and she says to these masters, in the name and by the authority of God, Give them what justice, benevolence, humanity
and she
is
;
Vol. IV. 28
434
an enemy, a persecutor
life will
be a curse.
The
among
it
us.
We
have begun a
may
is
None need be
on earth, that
His
lessons.
It
lift
was
up,
Him
up of
He
Pie was no
no mover of
sedition.
His "religion
power
his rights
to the rich
and secure to every one to the laborious the reward of their industry the enjoyment of their wealth ; to nobles the
Insurrection, anarchy and bloodshed,
of their thrones."
learned
in
the
school of
enjoined
Is any-
thing to be apprehended from the instructions of Him in whose text-book it is recorded " Let as many servants as
:
under the yoke, count their masters worthy of all honour"? Christian knowledge inculcates contentment
are
comparatively indifferent to
It subdues those
economy
springs.
"
Some have
would
lift
objected," says a
it
them above
their
life,
make them
dissatisfied
Robert
vol.
Hall.
i.,
Advantages of Knowledge
to
the
Lower
Classes.
Works,
p. 202,
435
force and validity. It is not easy to conceive in what manner instructing men in their duties can prompt them to neglect those duties, or how that enlargement of
of
all
of society,
is
essen-
will detect
we have
The
social
Nothing
in
treme ignorance in
an easy prey
to seduction,
more
to
be
Our
and
in the confidence
effect-
aifection of
They
will
who
them unto God and they will be slow to cast off a system which has become associated in their minds with their dearBrutal ignorance est hopes and most precious consolations.
is
indeed to be dreaded
;
the
it
is
})hysical force
it is
and
But Christian knowledge softens and subdues. Christ Jesus, in binding His subjects to God, binds them more closely to each other in the ties of confidence, fidelity and love. We would say, then, to you and to all our brethren of the South, Go on in your present niuhrtaking; and though our common enemies may continue to revile, you will be consolidating the elements of your social fabric so firmly and com])actly that it shall defy the storms of fanaticism, while the spectacle you will
of desperate enterprises.
436
Go
on in this noble
know of
and the blessing of God will attend you, and turn back the tide of indignation which the public opinion of the world is endeavouring to roll upon
;
you.
Go on
all
in this career,
and
aflPord
another illustration
of what
is
that Christianity
to the progress of
man.
THE
PREFATORY NOTE.
Under
1.
three pieces
Reasons
Southern Presbyterian
the
United States.
in a
Report submitted
to
sessions at Abbeville,
November, 1861,
relation
of America.
2.
the Synod.
An
in the Confederate
Church
with a view
ern Church.
to submitting
It
to the first
The
ing them out of the Church, and several of the most venerable and influential
members
of the Augusta
as a
Assembly
insisted that
unbecom-
compelled them
to choose
between
it
had come
its
" calmly
and dispassionately,
"
in the
present position."
The brethren
of
the Church at the North had erred, but they were men, and to err belongs
to
man.
to
It
It
behoves this
body
or
show
it
undue anger."
for a
was with-
drawn.
438
THE
Committee,
to
whom was
Synod
to the
General Assembly of
beg leave
body.
been
They have solemnly and formally renounced its It has become a foreign Church to them, and they are foreign courts to it. They have gone further, and have taken steps to constitute a new General Assembly,
jurisdiction.
it
had in
Their design
is
that the
Churches of the two countries shall be as independent of each other as their governments, and that each, ^vithout let
or hinderance from the other, shall undertake to execute all
the functions
to
His body.
to ratify, as a whole,
what has already been done by its constituent parts. There, are two reasons which justify the Presbyteries of the Confederate States in forming a new and an independent Assembly. The first is, that the old Assembly has transcended its jurisdiction by authoritatively settling a political
question.^
acting in His
name and under His commission, to determine the lawful government of these Confederate States.
'
Refei-ence
Ciiurch to
had here to the adoption of what are known as the which the Assembly declared the obligation af the support the Federal government at Washington, and professed
is
Editors.
439
440
which are
is
Caesar's, but
it
and
to say wliiHi
[)r)-
This Synod
is
the Church as much transcends its sphere in pronouncing upon questions political, as the State transcends its sphere
in dealing true,
is
with matters
ecclesiastical.
to declare
is
But when the question arises, who and what those powers are, and how far obedience must be carried, the Church must remit the answer to the civil tribunals of the She land, and to the dictates of the individual conscience. has no commission from her Lord to declare what form of government any people shall adopt, how long they shall continue to maintain it, or under what circumstances they shall change it. Her members, as citizens, may and should
take an active part in
all
as
their
Master.
announce
ical
the
eternal principles
but
and
its
polit-
fall
Still,
diction,
we do not hold
an
Under
other circumstances
The
which renders
hopelessly impossi-
prosi)ect of success.
Church all the bitterness of the political loud. An Assembly composed of members, one half of \\hom believe
441
rebels and traitors, and, on the would be anything but an and oppressors, other, as tyrants Nothing but strife and confusion could edilVing spectacle. be expected to result from so unnatural an union. To talk
be simply absurd.
kingdom of the Redeemer, under such circumstances, would In order, therefore, to save the Church from scandal, to promote its harmony and peace, and to
secure cordial co-operation in carrying out
its
evangelical
schemes,
it
seems to
this
Synod
to be absolutely necessary
separate.
As
distinct
holy zeal
;
may
give a
new
we hold
that
it
is
There is a wide difference betwixt Schism always implies a breach of charity it breaks the bond, not of external, but of internal, union, and is generally grounded in error of doctrine, irregularity of government, or rebellion against lawful disChurches, however, may be distinct and separate, cipline.
mined by national
lines.
and
plete
Christendom.
On
Church can
It
is
it
act with
more
more freedom.
can be more
homogeneous, more compact, and consequently more enerIt is a providential arrangement by which the getic.
Church catholic realizes the benefits of a division of labour. In our own case, there is a special reason why we should have the supreme control of our ecclesiastical matters in our own hands. We have a field which none can enter,
nnich
less cultivate,
it
but ourselves.
On
these grounds,
we
think that
442
any divisive measures of the old Assembly, to set up for ourselves and this Synod would have been prepared, in
;
have
Government,
to institute a separate
Presbyte-
bly.
The Synod
have adopted
new Assembly, on
As
Church
in these
it
due
to the interests
new
organization.
In the
first
place,
some
Church.
A
;
Protestant Church,
a confession of
its
liability
we could modify,
and the plan of adding new constitutional rules was awkward and inefficient. We say this, not The because we desire to make any changes in our creed. Westminster Confession and Catechisms we cordially receive as the mind of the Spirit. We believe them to be faithful expositions of the Word of God. The great system which they teach never can be altered by those who love the Truth but there are incidental statements, not affecting the plan of salvation and the doctrines of grace, about which our children may not be as well satisfied as ourselves. Our Form of Government has some obscurities which ought to be removed, and might possibly be improved
doctrinal Standards,
;
443
Our Book of Discipline and our DirecWorship evidently tory for need revision at least they ought not to be made like the laws of the Medes and Per;
sians.
What we
insist
on
is,
Many may
We
beyond dispute.
General Assembly,
might be well
an
act, to
be
Assembly, and
ratified
Some-
thing of this kind would be equally a check upon rash innovation and absolute immutability.
Synod respectfully suggests that, in constituting its permanent schemes for prosecuting the proper work of the Church, the new Assembly should aim at the two ends of simplicity of structure and directWhether the new organizations are ness of responsibility. to be called Boards or Committees (vve care nothing about a name), let them be composed only of those who are expected to do the work, in such a number as will be most likely to secure efficiency, and let them be immediately appointed by the Assembly and immediately responsible to it. We would have no complimentary distinctions, and no breakwater betwixt the Assembly and its own servants. Let the Assembly itself occupy the place of the old Boards, and the Executive Committees be its creatures. 3. In the third place, in adjusting the scheme of Domestic Missions, this Synod is persuaded that the functions of the new Committee should be restricted to the dispensing
2.
In the next
place, this
444
ing of
cliurehes
its
in
frontier
and
destitute
is
settlements.
bound to cultivate the field. When a Presbytery is weak it has a right to claim assistance from its richer brethren, and the Comlimits, each
Within
own
Presbytery
between them.
Nothing should
to feel that
it
duty
to
territory.
4. In the fourth place, if the Assembly should establish any Committee of Education of the expediency of which
we
we
its
office
should be
Gospel ministry.
It should
have no power
to deter-
and period Whatever views the Southern Church may entertain as to the relations of the Church to the general subject of education, and whatever arrangements may
mine
of their studies.
be made
we
sincerely
hope that the Committee in question may not be charged with this wide department of benevolence. As the appointment of a Committee or Board of Publication
try,
is
to be attempted,
is
measure.
Whatever
may
adopt,
we
same city or in the same State. These hints, and they are only hints, the Synod feels that We are deeply interested in the prosit becomes it to make. If our sugperity and success of the Confederate Church.
gestions are
will receive
it
worthy of consideration, we are sure that they if not, we shall not complain of their rejec;
tion
by our brethren.
We
445
order
may
may
take
preside at the
new
organization, that
He may
is
own holy
will,
and that
He
in
hereafter to
place
among
it
common Lord
The Synod,
may
presses the
sent to act as a
Palmer
It
may
temporary scheme adopted by the brethren at Columbia, for keeping alive the interest of the Southern Church in Foreign
Missions, was wise and timely, and
cious providence that Dr. Wilson^
soil at so critical
we
hail
it
as
an auspi-
was sent
it
to his native
a juncture.
as a significant
had a large number of missionary stations thrown upon her care, and a channel prepared through which her liberality could be conveyed to them. It was a providential intimation that her future career should be distinguished by pre-eminent zeal, fidelity, and energy in this department of labour. The cloudy pillar has gone
plete her organization,
before her.
At
sembly of the Presbyterian Church in the United States of America, and made it a party to a new organization, -we are
not to be understood as renouncing the old Constitution.
On
the contrary,
it
we
still
cordially adopt
it,
here to
THE
tiie
greeting
Grace,
probably
known
to
Synods
which
Avere formerly in
Church
in the
which
bound them
ecclesiastically
left
among
order,
themselves.
But
and
still
by the organization of a Supreme Court, upon the model of the one whose authority they had just relinquished. Commissioners, duly appointed, from
all
The
Church
in
the
United
the Larger
is to say, the Westminster Confession of Faith, and Shorter Catechisms, the Form of Government, the Book of Discipline, and the Directory for Worwas unanimously and solemnly declared to be the ship
that
446
447
tlie Confederate States, with no other change than the substitution of Confederate for United wherever the country is mentioned in the Standards.
The Church,
ization,
in the
now
title
place
among
it
sister
Churches of
it
this
should
to separate
to indicate a general
cumbent upon
it is
it
to
in
which
placed.
We
We
are not
If we know our own hearts, and can form any just estimate of the motives wdiich have governed us, we have been prompted by a sincere desire to promote the glory of God, and the efficiency, energy, harmony and zeal of His visible kingdom in the earth. We
we
two independent Churches, under the circumstances in which the two countries are placed, than by one united body. 1. In the first place, the course of the last Assembly, at Philadelphia, conclusively shows, that if we should remain
together, the political questions which divide us as citizens
will be obtruded on our
discussed by
sent a
men
of the world.
Our Assembly
w^ould pre-
448
tions
them
into
They would
as tyrants and oppressand on the other as traitors and rebels. The Spirit of God would take His departure from these scenes of confusion, and leave the Church lifeless and powerless, an easy prey to the sectional divisions and angry passions of its members. Two nations, under any circumstances except
ors,
all civil
and secular
Where
permitted to
harmony
and peace.
The
prejudices of the
man and
When
hard
to join in cordial
fellowship as
spiritual family.
Much
more must
this
be the case where the nations are not simwdien they hate each other with a
are engaged in a ferocious
w^orst passions
when they
and
of
human
nature
An
Assembly composed
man
that
it
new
its
The moment
it
permits itself to
the
know the
moment
members meet
God, and the passions of the forum will expel the Spirit We cannot of holy love and of Christian communion.
condemn a man
solemn earthly
in
interests, his
449
mend him
God.
piety
is
and
The
uno,fahus in omnibus.
The only
the Church
of the North
the
forum from
to be done.
its
halls of debate.
This
is
fectly distinct,
diction
of the other.
in
The
State
is
a natural
as moral
founded
the constitution of
man
and
and designed
of rights.
in-
It
is
the society
The Church
It
is
idea of grace.
The
Church at spiritual holiness. The State looks to the visible and outward the Church is concerned for the invisible and inward. The badge of the State's authority is the sword, by which it becomes a terror The badge to evil doers, and a praise to them that do well. of the Church's authority is the keys, by which it opens and shuts the kingdom of Heaven, according as men are believing 'or impenitent. The power of the Church is
State aims at social order
the
exclusively spiritual
cise
of force.
;
The
a Divine
revelation
by human reason and the course of providential events. The Church has no right to construct or modify a government for the State, and the State has no right to frame a creed They are as planets moving or polity for the Church. in different orbits, and unless each is confined to its own
track, the consequences
may
world as the
matter.
It
world of
their
is
a point at which
450
But even duty is viewed by each in very different lights. The Church enjoins it as obedience to God, and the Stata enforces it as the safeguard of order. But there can be no
collision, unless
tilings
When
the State
makes wicked
to
Church
is
may
be repealed.
In
manner,
if
the
Church becomes
however, there
the radical
seditious
Among
little
difference of opinion as to
serious danger
of right and wrong. The only where moral duty is conditioned upon a
political question.
Under
which conditions
Church may usurp the power to determine the question it, and that is precisely what she is debarred The condition must be given. She must from doing. accept it from the State, and then her own course is clear. but If Csesar is your master, then pay tribute to him
the
;
whether the
retains
if holds,
whether Cresar
is
your master or
not,
or has forfeited
it
is
to adjudicate.
Had
tical
Assembly
Our
Presbyteries,
many
Church which had breasted many a storm and trained our It had always been distinguished for its fathers for glory. conservative influence, and many fondly hoped that, even in the present emergency, it would raise its placid and serene
head above the tumults of popular passion, and bid defiance We expected to the angry billows which rolled at its feet.
it to
bow
name
of Jesus.
Many
451
would
utterly refuse to
know
either
Federalists,
to
give
Conany
It
was ardently desired that the sublime spectacle might be presented of one Church upon earth combining in cordial fellowship and in holy love the disciples of Jesus in different and even in hostile lands. But, alas for the weakness of man, tliese golden visions were soon dispelled. The first
!
Assem-
which
the
A
true inter-
kind of government
ory was, to
all
it
intended to form.
political the-
and purposes, propounded, which made secession a crime, the seceding States rebellious, and the citizens who obeyed them traitors. We say nothing
intents
What we
maintain
is,
that,
whether right or
to
make them
she
tran-
we are sorry to add, was and temper of partisan declaimers. The Assembly, driven from its ancient moorings, was tossed to and fro by the waves of popular passion. Like Pilate, it obeyed
discussion of these questions,
in the spirit
The
and bowed the knee to The Church was converted into the forum, and the Assembly was henceforward to become the arena of sectional divisions and national aniJesus,
it
name of
mosities.
We
ground of separation. It is the consequences of these proceedings which make them so offensive. It is the door which they open for the introduction of the
worst passions of
human
452
church-courts.
to ])revail,
allowed
would forever banish peace from the Church, and there is no reason to hope that the tide Avhich has begun The two Conftderacies hate to flow can soon be arrested. each other more intensely now than they did in May, and if their citizens should come together upon the same floor, whates'er might be the errand that brought them there,
they could not be restrained from smiting each other with
the
fist
of wickedness.
For
us
lies,
to
honour of the Church, and God, we have been constrained, as n)uch as remove all occasion of oifence. We have
we
are grateful to
God
that while
we
humble con-
we
We
yet there
is
another
ground on which the independent organization of the SouthThe ern Church can be amply and scripturally maintained. unity of the Church does not require a formal bond of
union among
the earth.
like that of
to
all
It does not
demand
a vast imperial
monarchy
Rome, nor
which the complete development of Presbyterian ism would naturally give rise. The Church catholic is one in
Christ, but
it
is
There
is
no breach of charity.
Churches
may
be perfectly at one
human
and
race
and mutually independent. As the unity of the is not disturbed by its division into countries
is
453
various church-constitutions.
Protest-
The
The
Presbyterians
And
that
is.
from all other That the division into national Churches bounded by national lines is,
human
It realizes to the
stimu-
it
removes
all
grounds of sus-
picion
State.
What
is
lost
in expansion
gained in energy.
The Church
catholic, as
divided, but
not rent
is
the co-existence
of the one
Government of
It
is
same time,
it,
not
It is to give these same principles a development among ourselves than they possibly could receive under foreign culture. It is precisely
glorious history.
because
it
we
it
it
Church
lies,
as
to
we have
resolved, as far as in us
realize
grand idea in the country, and under the Government, where God has cast our lot. With the su})reme conof ecclesiastical
affairs
trol
in
454
able, in
consummate
this result.
In subjection
plish
it
The
difficulty there
Edinburgh from
New
social,
and
political
These same
difficulties exist in
and United
States,
and render
cally
South, that
at the root of
an unnatural war.
ment of the Federal Union, and involved us in the horrors of The Presbyterian Church in the United States has been enabled by i\\c Divine grace to pursue, for
the most part, an eminently conservative, because a thor-
utterly refused to
make slaveholding
not to be dis-
Slavery
itself,
is
equally zealous in
its
defence.
Recent events can have no other effect than to confirm the antipathy on the one hand and strengthen the The Northern section of the attachment on the other.
Church stands
in the
is
not a sin
455
saints.
The consequence
Abolitionists
that
it
and partly
into the
weakens
It
its
of a prevaricating witness
whom
would be
At
the
same time,
it is
can never have free and unimpeded access to the slave popIts Ministers and Elders will always be liable to some degree of suspicion. In the present circumstances. Northern alliance would be absolutely fatal. It would utterly preclude the Church from a wide and commanding
ulation.
field
of usefulness.
This
is
a nominal union.
lions of souls
We
our
efforts are
an empty shadow.
If
we would
trol of
ecclesiastical affairs,
and independent.
here
And
we may venture
We
we would have it distinctly understood we are neither the friends nor the foes of Slavery that is to say, we have no commission either to propagate or abolish it. The policy of its
In the
that, in
existence or non-existence
is
We
have no
it
Church, to
business
as a duty, or to
condemn
as a sin.
Our
the duties
with
to proclaim,
and
to enforce
456
spiritual
The
social,
civil,
political
problems
God
The Church
has
much
and
tion
of Slavery.
impregnable, unless
it
can
a sin.
Upon
every other
hypothesis,
moment have been doubted, had there not been a foregone conclusion in relation to its moral character. Is Slavery, then, a sin ? In answering this question, as a Church, let it be dismind
that the only rule of
tinctly borne in
judgment
is
the
the
written
Word
of God.
She has a positive and has no right to utter a single syllable upon any subject, except as the Lord She is founded, in other words, puts words in her mouth.
those reproduced in the Sacred Canon.
Constitution in the
Holy
Scriptures,
upon express revelation. Her creed is an authoritative testimony of God, and not a speculation and what she proclaims, she must proclaim with the infallible certitude of faith, and not with the hesitating assent of an opinion.
;
The
question, then,
is
Do
condemn Slavery
as
a sin?
is
Now, we venture
to assert that if
their
no more have entered into any human head to Slavery as a sin, than to denounce monarchy, aristocracy or poverty. The truth is, men have listened to what they
falsely considered as primitive
would denounce
deductions from
primitive cognitions,
457
ophy.
result,
They have gone there determined to find a particular and the consequence is, that they leave with having
interpreted, Scripture.
Slavery
is
no new thing.
but
it
Indeed, the
first
organizadistinct
Church
and
in the family
Among
the very
first
persons to
whom
some born
it
in his house,
and others
bought with
the
logue,
his
money.
not abolished;
legitimated,
not
condemned.
We
come
it
down
age of the
New
These do
facts are
its
enemies represent
it
to be.
it
It will not
moral character.
Moses surely made it the subject of express and positive legislation, and the Apostles are equally explicit in inculcating the duties which spring from both sides of the relaThey treat slaves as bound to obey, and inculcate tion.
obedience as an
office
of religion
and iniquitous. But what puts this subject manner in which it is sought
ful
the
a contrary testimony.
condemnation
is
given up.
explicit
that the
its
it.
that
Much
stress is laid
458
we
reply, that
no principle
is
Let us concede, for a moment, that the law of love, and the condemnation of tyranny and oppression, seem logically to
involve, as a result, the condemnation of Slavery
;
yet, if
Slavery
is
lawful relation,
is
is,
to
that Slavery
by
forbade,
man
in a
tion,
The same law expressly enjoined the same marriage given case. The given case was, therefore, an excepand not
to be treated as a violation of the general rule.
The law of
by Jesus
The
is
is
not opposed
say that the
is
or that Slavery
an excepted
case.
To
to
Tyranny and
ojipression involve
unlawfulness, either in
its
principle or
sin.
it
tlie
Slavery
can be
any such category. The master may, indeed, abuse his power, but he oppresses not simply as a master, but as a wicked master. But, apart from all this, the law of love is simply th(.
inculcation of universal equity.
It implies nothing as to
The interpretation which makes it repudiate Slavery would make it equally repudiate all social, civil and political inequalities. Its meaning is, not that we should conform ourselves to the arbitrary expectations of others, but that we
should render unto them precisely the same measure which,
459
we were
in their circumstances,
it
and just
in us to
demand
is,
at their hands.
that
We
to
Slavery from the Golden Rule begs the very point in dispute.
We
we have
said enough,
we
ern Church.
attitude.
We
God
from Abraham
to the
ourselves.
We
tles,
stand upon the foundation of the Prophets and AposJesus Christ Himself being the
chief Corner-stone.
we be excluded from the fellowship of our brethren we dare not depart from the charter of our faith ? Shall we be branded with the stigma of reproach, because we cannot consent to corrupt the Word
Shall
in other lands, because
of
God
to suit
the intuitions of an
infidel
philosophy?
Shall our names be cast out as evil, and the finger of scorn pointed at us, because we utterly refuse to break our communion with Abraham, Isaac and Jacob, with Moses, David and Isaiah, with Apostles, Prophets and Martyrs, with all the noble army of Confessors who have gone to glory from slave-holding countries and from a slave-holding Church, without ever having dreamed that thev Avere livino; in mortal sin, by conniving at Slavery in the midst of them? If so,
we
Vie
maybe
denounced, de-
But
men
according to the
we
shall
age of earth to a
ever dreamed
of.
we shall meet railwho have come up from the bondnobler freedom than human philosophy Others, if they please, may spend their
;
time
in
it
460
will be our
soul
shall find
Aud
to this
itself
whom we employment enough to wage a successful war. Holy War it is the purpose of our Church to
These are the
foes against
devote
We
feel
that the
and we
shall strive
them
faultless
of God. Indeed, as we contemplate their condition in the Southern States, and contrast
it
we cannot but
it
dence that they have been brought in such numbers to our shores, and redeemed from the bondage of barbarism and
sin.
greatest good.
wondrous chain of
many
The
proviis
wrong; but it is certainly a matter of devout thanksgiving, and no obscure intimation of the will and purpose of God, and of the consequent duty of the Church.
We
and
it
is
a real
effective discipline,
and without
it
we
are profoundly
As long
as that race,
normal condition.
As
human
rights,
we
have only
human
fluctuating, quantity.
Their sum
two nations on the globe. The rights of Englishmen are one thing, the rights of Frenchmen another. There is a minimum without which a man cannot be responsible; there is a maximum which expresses the highest degree of The education of the civilization and of Christian culture.
461
np,
As you go
number of rights increases, but the number of individuals who possess them diminishes. As you come down the line,
the
rights are diminished, but the individuals are multiplied.
It
is
logicians.
and extension
Slavery
is
as
you
Now, when it is said that inconsistent with human rights, we crave to underis
There
are,
men
sess
to
Englishmen,
Frenchmen,
to
his
is
master, for
fit
example
bilities
which
But
to
he
to pos-
them?
Has God
is
him
which
their possession
necessarily implies?
His
to fulfil
sesses,
able.
tice, it
lot at the
city
must be shown that the minimum Avhich falls to his bottom of the line is out of projiortion to his capaand culture a thing which can never be done by ab-
stract speculation.
The
truth
is,
human
and virtue is a vast providential scheme, and God assigns to every man, by a wise and holy decree, the precise place he is to occupy in the great moral school
of humanity.
The
into classes,
For God
is
To avoid the suspicion of a conscious weakness of our when contemplated from the side of pure speculation, we may advert for a moment to those pretended intuitions
cause,
which stamp the reprobation of humanity upon this ancient and hoary institution. We admit that there are primitive principles in morals which lie at the root of human consciousness.
is.
How
are
we
is
to distinguish
them?
The
no adequate
462
hereditary prejudices.
The very
point
is
to
know when
and when it and
does not.
There must,
therefore, be
test
some
eternal test,
That test is an inward necessity of thought, all minds at the proper stage of maturity, is which, in Whatever is universal is natural. absolutely universal. We are willing that Slavery should be tried by this standard. We are willing to abide by the testimony of tlie race and if man, as man, has everywhere condemned it, if all human laws have prohibited it as crime, if it stands in the same category with, malice, murder and theft, then we are willing, in the name of humanity, to renounce it, and to renounce it forever. But what if the overwhelming majority of mankind have approved it ? What if philosophers and statesmen have justified it, and the laws of all nations acknowledged
truth.
;
mary
it?
What
then
becomes
of
these
luminous intuitions?
They
We
to
for
the
opened
to
ject.
We
We
to
conciliate
no sympathy
by appeals
your charity.
We
Word
testing against the authority of Reason to judge in a question concerning the duty of the Church,
to
we have not
right, in
refused
all
appear at
its
tribunal.
Are we not
view of
and
Is
political
to the
State?
it
from
which
lies
Have we any
of the llock
tles
right to
Christian character?
?
Are we not treading in the footsteps Are we not acting as Christ and His Apos-
have acted before us ? Is it not enough for us to pray and labour, in our lot, that all men may be saved, without
463
technical
distinctions of
We
We
offer
you the right hand of fellowship. It is for you to accej)t it or reject it. We have done our duty. We can do no more. Truth is more precious than union; and if you cast us out
as sinners, the breach of charity
is
we walk according to the light of the Written Word. The ends which we propose to accomplish as a Church
are the
same
as those
Church,
nations
earth,
;
To
proclaim
to gather his
which are proposed by every other God's truth as a witness to the elect from the four corners of the
them for eternal life, is the great business of His The only thing that will be at all peculiar to us is the manner in which we shall attempt to discharge our duty.
train
people.
care of congregations,
resort to Societies
but an agent.
We
gregation of believers, as
the
very
work of the Lord. We shall, therefore, endeavour to do what has never yet been adequately done bring out the
From
effort.
Assembly we
department of Christian
We
are not
ashamed
to confess that
all
we
byterian.
We
embrace
of Christian fellowship and love, but our own scheme of government we humbly believe to be according to the pattern shown in the Mount, and, by God's grace, we propose
to put
its
Brethren,
we have
done.
We
are,
464
and what we
brotherhood.
We
greet
you
We
desire to
cultivate peace
and charity
with
all
We
invite to
communion
and order. of His grace. We devoutly pray that the whole catholic Church may be afresh baptized with the Holy Ghost, and that she may speedily be stirred up to give the Lord no rest until He establish and make
principles of faith
to
God and
the
Word
VALEDICTORY LETTER.
THE
Be
it
America to the General Assembly of the Presbyterian Church in the United States of America, greeting
the Confederate States of
known unto
and Synods
tion,
which were formerly have withdrawn from your jurisdicand organized a General Assembly for themselves.
in these Confederate States,
They
think
are
it
now
to
We
you in comity that we should set forth a brief statement of the reasons which have impelled us to take this step, in order that you may see that we have not been influenced by the spirit of anger, resentment or schism. We have no grudges to gratify, and whatever wrong may have been done us in your recent legislation, we freely and
due
cheerfully forgive
it.
We
if
have withdrawn,
first,
because
is
we
likely to be disturbed
differences into our
late
political
We
have been sanctioned by the general sentiment of your Presbyteries, and leave us no alternative but a choice betwixt
endless strife and a quiet
meeting at Philadelphia.
Your
proceedings there
and peaceable
separation.
that, as a general
and
efficiency.
fore implies
no schism.
is a division for convenience no breach of charity, and thereIn the circumstances of the Con-
VoL. IV.-30
J65
4G6
Governments.
To
this
may
efficiency of the
Southern Church, in
its effijrts
to
evan-
would be greatly impeded in the present condition of affairs by a Northern alliance. We deem it unnecessary to expand these reasons. They have appeared to us decisive of our duty and, in the fear of God, for the glory of His name and for the honour and prosperity of His Church, we have, with perfect unanimity, dissolved our old ties and assumed a position of equality with yourselves. Your Faith and Order are ours. Your
gelize the slave population,
;
is still
ours.
All that
is
is
still
ours
and we sin-
His
cause.
We
THE
SOCIETIES.
PKEFATOBY NOTE.
Two
brief articles are here placed under the
Societies."
and Secular
They
is
thought
The
first is
Committee of
of 1848,
2.
Bills
to the
General Assembly
The second
Assembly
which
it
at Indianapolis, in 1859.
to express the
was proposed
The form
is
here
given
is
in Dr. Thornwell's
hand-
writing,
and
468
in part
it
in the newspapers.
SOCIETIES FOR
MORAL REFORM.
APREAINIBLE
adoption, to
which may be added an address of the Ne\y York City Temperance Society Organized on Christian Principles, transmitted to the Assembly by a committee of the Society. Your committee would recommend, in reference to this whole subject of Temperance Societies, and all other secular institutions for
ing minute
The Church of
God,
life,
Jesus Christ
is
which
saints in this
to the
He
through which, by his eternal Spirit, Its ends dispenses salvation to the objects of His love.
life,
and
and good
the
order, wliich
may
to
Holy
Spirit.
The laws of
and not the covenants, however benevolent in their origin and aim, which men have instituted of their own will and the ground of obligation which the
tative injunctions of Christ,
;
is
the authority of
God speaking
all
In this
are the only rule of faith and manners, and no church judiJo9
470
SOCIETIES.
which God ordained for schemes of any association founded in the human will, and liable to all its changes and caprices. No court of Christ can exact of His people to unite with the Temperance, Moral Reform, Colonization, Connection or any other, Society, which may seek their aid.
courts,
is
Their
may
be,
in every respect,
all
among
its
own members
diction extend
by the
and
to none others does its jurismeans which God has ordained for
the edification of
in the exercise of
as patriotic subjects
lar
mode
Moral Societies profess to aim. They have a right to do so, and the Church, as long as they endorse no false principles, and countenance no wrong practices, cannot interfere with
them.
Word
who
are subject to
discipline to do so,
but must leave the whole matter where the Scriptures leave
it,
children
each
man having
a right to do as to
him
shall
seem good.
These
scriptural
right,
Societies
to church-courts, but to
church-members.
When
and sound, it is not denied that the Church has a and under certain circumstances may be bound, to
SOCIETIES FOR
MORAL REFORM.
471
hand, they inculcate doctrines which are infidel, heretical and dangerous, the Church has a right to condemn them. In conformity with these statements, the General Assembly has no hesitation in cordially approving of abstinence from
intoxicating drinks as a matter of Christian expediency,
according to the words of the Apostle in Romans xiv. 21 " It is good neither to eat flesh nor to drink wine, nor any:
is
offended, or
is
cause of Temperance
and would recommend to its Minisand Elders who have become connected with the Temany other principle
as the
ground of
their pledge,
and to throw around these institutions those safeguards which shall be the means of rescuing them from the excesses to which they are liable from influences opposed to,
or aside from, the Gospel of Christ.
IT
is
deem
to be
at stake, I
is
would not
venture to open
I reflect
my
lips.
My
reluctance
increased
when
be,
how
easily
my
motives
may
be misconstrued, and
some
to another ground.
Let me,
my
hostility to the
which
not
is
it
proposes to accomplish.
Whether
approve
it
or
My
proposition
that
it
lies
What
is
are
you ?
court of the
His kingdom. There is a distinction between the Assembly as a body of Christian gentlemen a meeting of good Christian citizens, and this Assembly organized as a court of Jesus Ciirist.
to
This distinction
of Colonization
is
is
of.
Now,
the question
Christian gentlemen
the
but as a court
act
we
are assembled in
name of
Christ,
and
by His
authority,
and
is.
in this
sense our
power
purely
declarative.
to declare ?
The Word
of the Lord,
speak in
have a faith and not opinions; and we the language of authority. We can only declare
or enjoined in the
is
We
Word.
Are we
jiart
of Christian obedience to
473
our allciriance to
or that
we cannot make it anything else. exhausted when we say so. The Church is exclusively a spiritual
ncme
but spiritual
power.
It
and
posse-ses
her mission to
promote the glory of God and the salvation of men from She has nothing to do with the volthe curse of the law. untary associations of men for various civil and social purposes, that are outside of her pale.
Ever
member
and con-
tended for
Church with outside organizations. The Lord Jesus Christ has never given His Churcli a commission to be identified with them. It is the great aim of the Church to deliver men from sin and death and hell. She has no mission to care for the things, and to become entangled with the king-
The
question of ColIt
is
a question
mere physical comforts It is not the business of the Church to build of man. asylums for the insane and the blind. The Church deals
arrest of the slave-trade, or to the
with
men
Commonwealth,
or philanthroto
members of
society.
Her
mission
is
bring
men
them to God through the blood of the Lamb, to imbue them with the Spirit of the Divine Master, and then send them forth to perform their social duties, to manage society, and perform the functions that The Church has pertain to their social and civil relations.
to the Cross, to reconcile
no
right,
no authority,
to league herself
have
474
SOCIETIES.
" Render to Caesar the things and to God the things that are God's ;" but let the Church of Christ lend her energies directly to the accomplishment of her own high and glorious mission. She deals with the great interests of immortality. The blessings she sheds upon the earth and upon the temporal
mere secular
interests of
men
am
willing
and other
am
try to do
good through any agencies that may approve. But I wish the Church,
herself to her specific work.
keep
As
a Church of Christ I
desire her to
know
bond nor free, to know neither East nor West, North nor South. "Follow me, and let the dead bury their dead," was the mandate of her Lord to the Church and the very moment you undertake to implicate this Church with any of the power,8 of the earth, you endanger her efficiency. At this very General Assembly we have declined identifying ourselves even with the American Presbyterian Historical Society we have voted it out. We have voted out the Temperance Societies and I would have the Assembly
;
vote out
all
good in
ration.
their
It
is
We
by the Constitution of
our Church from touching this subject. The Confession of Faith says " Synods and councils are to handle or conclude
:
is
ecclesiastical
civil affairs
dinary
or
475
they be tliercunto
sec. 4.)
magistrate."
;
(Chap, xxxi.,
is civil.
This matter
is
is
not ecclesiastical
is
it
The
inference
obvious.
sus-
Form
of Government, in which
(Chap,
Is
it
3.
have on religion give the Church a right to meddle with them? See where that principle would carry you. It would make the Church a party in Presidential
institutions
elections.
its
legitimate conseto
quences,
the
subjection
of the
State
the
Church.
Every
sal
interest of
of the Church.
the power
of univer-
good
4. The moral power of opinion is not the kind of power which the Church exercises. Hers is the spiritual power of the "Word of God the testimony of Jesus. 5. The real sphere of the Church, in reference to these institutions, is to condemn them when their principles contravene the command of God, and, in reference to the State, to petition when it makes wrong laws; and wlien they are
is
the
new life which, in her proper sphere, she produces. The Church, as such, is spiritual, but this spiritual life
man, and Christianizes
all his
partake of
its
moulding
influence.
life
life
the
Providence of
It
God
to determine.
may
This
is
a great mistake.
They
I do
What
I exclude
manner
in
which
society shall
476
SOCIETIES.
be organized.
respective rights
classes
and
races, their
woman, the
and when the State does not violate Church has notiiing to do but to accept given, and labour to make all its parts work
;
harmoniously.
7.
We
to the
maxim
let
of Leighton
It
may be urged
these societies
that good
;
men
ment of
man
as infallible.
Luther committed
to vene-
We know how
To
Church has
hour present to the country and to the pre-eminently the great conservative She stands world power of this land, the great bond of union and witness directly interfering with no temporal interfor the truth ests, but blessing and protecting all, wdiilst she aims only
;
people.
And why
the
God in the salvation of the sords of the does our beloved Zion stand thus " the
It
is, sir,
Word
heard in her
and because her only guide is the pillar of cloud by day and th(> pillar of fire by night. I glory in the position of this Church. And, sir, this conservative principle is the only one which will carry us safely through all sectional strife. I love my Church and I love my Country. I w^as once attended by a young gentleman, a native and we of Great Britain, through the Tower of London passed through the long apartments and corridoi-s, in w'hich
councils but His,
;
477
won
with
in her
many
wars.
As my companion
pride
to
pointed
mo
becoming
patriotic
these
trophies
wliich
myself
to the full-
height
my stature would
Your coun-
two wars with mine, but I see no trophies here won from American valour. Let our Church lend herself, in the name of her Lord, and in His strength, and in her own proper sphere, to her own mission, and her
try has carried on
her.
The
were adopted
petual
same
year.
this Confederacy.
!
God
may
be both persave
And
is
Church of Christ a Church that does not mix up with any political party, or any issues aside
from her direct mission.
times are dark
faithful to
but
the
are
and
if
we
Him,
He
will preserve
the country.
[In reply to some objections urged against the views he had advocated, Dr. Thorn well further said :]
All I wish to do
think
it
is
to set
my
will
I
is
first,
the Church
is
kingdom not of
ministerial
world
only
is
and declarative
is
thirdly, the
power which
given to her
If
she
to
own bounds,
she will be
;
but
if
fail
Like the
within
too, if
she break
beyond them nothing can be more destructive or desolating. Let the Church work on at the very foundations of moral
478
SOCIETIES.
society,
and
let
But
let
and
aifect interference
fail.
she will
Whenever
to
bring
men
to the Cross
and
to salvation, she
comes down
Whenever the Church from her high vantage-ground. speaks at all she must speak in the name of the Lord, and
she must speak Avhat the Lord bids her.
the
Show me
to
that
engage
place to an-
But until you convince me that this is the business that the Head of the Church has committed to her I must earnestly resist
other,
any proposal
MISCELLANEA.
PEEFATORY NOTE.
The
articles
is
in this
volume comprise,
so far as
known,
the Church
its
officers,
and
relations.
few
other pieces are here added under the head of Miscellanea, some of which,
The
first is
The second
Nashville.
is
The
The
S.
third
is
a Report presented
to the
at its
fourth
is
C,
on'
Wednesday, November
set
lina
it
had
here because
to political themes,
and of
civil
governments
to church-establishments.
The
fifth is
was withdrawn by him, on the ground that circumst<ances did not perfull discussion of
mit a
the subject.
The
sixth
is
Ex-
The seventh
is
John
It
earliest
and
is
here
its
intense earnestness
and deep
make
it
useful.
480
1847.
THE
America met, agreeably to appointment, in the First Presbyterian Church in the city of Richmond, Virginia, on Thursday, 20th May, 1847, and was
the United States of
dissolved, according to the forms of the Constitution,
on
Monday
It
is
a grati-
wisdom or propriety of
its
its
acts,
no
spirit.
Everything
in order."
its
An
eye-witness of all
it
proceedings,
we
cheerfully con-
cede to
its
religion of Jesus.
to the
some of
its
decisions,
man
to
while
we
censure what
we deem
its
be wrong,
we
love to
linger in
memory upon
cussions, in
which the temper Avas alw^ays better than the argument good as the argument sometimes was and to dwell upon the faces of friends, honoured as brethren for Christ's sake, and respected, as men, for those sterling qualities of the head and the heart which dignify and adorn
society.
recollections of this
But the cup of human 2:)leasure is seldom unmixed. Our Assembly are tinged with sorrow, when we encounter upon its roll the name of a brother, beloved
Vol.
IV. 31
481
482
in the Lord,
MISCELLANEA.
an earthly must excuse us for dropping a tear at the grave of Price. Though unknown, perhaps, to many of them, he was known to us and we have often admired in him "a combination and a form,
sitting for the last time In
who was
Our
readers
Where every god did seem to set his seal To give the world assurance of a man."
His noble frame was a true index to his noble heart the home, if ever earthly bosom were the home, of generous sentiments, of warm affections, and of manly impulses. We have felt the cordial grasp of his hand, we have shared the hospitality of his roof, we have gone with him to the house of God, we have been cheered by his playfulness in and the relations of the past, and the the social circle love which we bear to his name, exact from us no less an offering than the humble tribute which we here pay to his memory. He is joined, we trust, to the General Assembly and Church of the first-born. Cut down in a moment, in
;
when
his
his thoughts
were turned to
"
and
Be ye
also
cometh."
DR. HODGE's sermon.
on the support of the ministry, from 1 Cor. ix. 14 " Even so hath God ordained that they which preach the Gospel should live of the Gospel." The principal point which the
preacher seemed anxious to establish was, that the obligation of furnishing this support rests, not " on the individual
Church
for
as one,
He
contended
every
INlinister, in
Much
did he contemplate the endowment of the ministry by " a permanent fund, from the interest of which all salaries
1847.
483
The
we wish
would be
ized
and enabled
ister in its
an adequate support, to every Minservice, devoted to his work that is, not engaged
to give
his
whole time
The
son at
to a
growing popularity.
It
was evidently
Assemexist-
The melancholy
under
fulfil
the ministry for any principle, any plan, not obviously false or foolish, which should give a reasonable hope of efficiency and success. That we are greatly at fault somewhere, is beyond all
mind of
question
but
if
is
to be
found
in the
believe that
it is
the
life.
as
we
are inclined to
elevate
the
standard of piety.
We
M'ant,
not
pervaded wnth love to God, commiseration for the souls of men, and attachment to the ordinances of the Gospel, if
they had a juster appreciation of the interests of eternity,
the glories of redemption, and the vanity of earthly things,
the silver and the gold would not be wanting, God's house
w^ould not be left desolate, and the
ministers of Christ
It
is
would be
free
arrangements might be devised, by which a larger and steadier revenue might be secured, without a corresponding improvement in piety
there
be more
effort
without more
life
is
or zeal.
whether such a
efforts
state of things
at all desirable.
The
the result of
AVe are
clear,
484
MISCELLANEA.
its
success
among
its
us as a
success
it,
among
is
own
Church.
in the
The
question upon
is
whom
answered by
Constitution,
form which
it
and
in the arrangements
which
it
makes
parts.
Gospel in
vacant and
destitute
The
doctrine
is
rests,
and the Church as a whole, but u]ion the party, whoever it may be, that calls a Minister to his work.
as one
Church
If a church
su])port
calls
;
him
as a Pastor, that
church promises to
him
first
is
in the call,
toral relation
instituted.
an Evangelist,
bly calls
to its vacant
and destitute
that Pres-
And
if the
General Assem-
him
to plant churches
Church
and then,
it
is
is
The
Church seems
to
be directly the
Hodge
sermon.
is
and
all,
it
be-
comes us
tions to
not so
much
While, however,
ernment, that those
is
who employ
it is
Where
is
congrega-
assume of themselves
it
their privilege to
brethren
to
grant
it.
God
it
1847.
485
incumbent upon them to support the institutions of the Gospel among them ; but he has not required of them to
make
He
when
their
own
resources
and not upon the docthe duty of the Church in its collective capatliis
Upon
principle,
city to provide
for
Board of Missions has been founded. It was designed to be a bond of communion between the affluent and needy an organ, through which the poor might ask, and the rich might grant, whatever aid the exigencies of the Gospel demand. The principle of the Board is a just one, whether
the
Board be
we do
it
not see
as perfect in
institutes
man
can
make
it.
While
ties
of mutual char-
and the
receivers.
a plan, as
it
the free
and healthy
Our
tion,
design, however,
When
appear-
we
Our
conviction was
and
is,
Com-
the able
and
our Church to establish the principle upon which such a Committee might be justified. We see no method of carrying out these general schemes, without a
est divines in
and
risk,
as Ave
we have
do not believe that the gain will be equal to the felt it our duty to indicate our fixed and set-
486
tied purpose to abide
ciate the
MISCELLANEA.
by the ancient landmarks.
AVe apprehonourto
human.
And we submit
them in candour, whether it is not as much the duty of the Church as one and the Church as a whole to select and appoint Ministers, as it is to support them whether the right of election and the right of patron are not inseparable; and if the people delegate one to a central committee, we would farther inquire, how long they are likely to retain
the other.
It
is
ills
we
know
not of."
The
to act
Hodge on
a resolu-
by the
last
Assembly
to a special
Committee,
and Drs. Lindsley, Musgrave, McFarit to be contrary to the Constitution and uniform practice of the Presbyterian Church in the United States for any ecclesiastical judicatory to appoint a Commission to determine, judicially, any case whatever. This question was originally brought before the Assembly of 1846, upon a review of the records of the Synod of Virginia. Two Presbyteries within the bounds of that Synod, Winchester and Lexington, had claimed and exercised the power; and their action having been aj)proved by the Synod, the point was made in the Assembly embraced in the resolution to which we have referred. Tiie report
consisting of himself
of Dr.
Hodge
A motion
and
table,
was
first
made
was the
indefinite post-
1847.
487
this
subject.
The Assembly, by
right in dispute.
The
to appoint
Committees or Commissions
sally conceded
but
this
was univer-
as to tlie
;
be legitimately invested
of
its
own
is
members.
Now,
in no proper sense
which appoints
bers.
but
it is
the court
resolving to be
its
mem-
The appointment of
certain persons
members of the
;
members of
is it
the
Commission
some
by making
it
their special
duty to do
so.
When
any
nominates a
Commission,
command
and
to
place,
and
for the
rum
if
and
if
Commissions are
to
be condemned, we are at a
loss to deter-
mine upon what principle the provision of our government, making the quorum of a court consist in many cases of a very small fraction of its members, can be defended. It is quite a mistake to sup])ose, as some in the Assembly seem to appreliend, that tiie right to appoint a Commission is founded upon the right to delegate 'power. According to this view, there would be no necessity that the members of the Commission should be members of the court. If a Session, Presbytery or Synod possessed inherent
powers which
it
we
see
488
not
MISCELLANEA.
why
it
is,
the right
power
at all pertains to
ecclesiastical judicais
the
Head
of the Church
Him.
its
courts
to
do
His will and if a delegate cannot transfer his commission, no more can they commit their functions to any other hands. They are to do themselves the work which their Master has imposed upon them. Possessing no original and inherent
jurisdiction, all their
If
we should
unhesitatingly pronounce
it
And
this
here
we would
upon
by Commission, upon what principle they justify the appointment of Boards to do the principal business of the Church? These Boards are possessed either of delegated powers or of none at all. Now, if the Church has no original, inherent
be consistently defended
why may
be delegated to Commissions as to them ? It seems to us, that the line of argument, pursued in the Assembly against
the doctrine of Dr. Hodge's report,
is
system of machinery which our Church has adopted. It proceeded, it is true, upon a mistaken hypothesis in regard
to Commissions,
to
them
and therefore proved nothing in reference but, if just and conclusive in its principles, it
destruction than
its
achieves a
much wider
authors originally
contemplated.
THE McQueen
case.
On
May,
judicial
case No. I. was taken up, being a complaint on the part of Kev. Colin Mclver and others against a decision of the Synod of North Carolina, confirming a decision of the
1847.
489
Gospel ministry.
to
The
probably
known
Mr. McQueen had been suspended from the ministry, and excommunicated from the Church, for marrying the
sister
In the
fall
of 1844, or the
before us), he
of the ministry.
Of
this refusal,
he complained
Assembly of 1845, and that Assembly having heard the complaint, came to the following remarkable decision " Resolved, That the prayer of the memorialist be granted, so far as that this General Assembly recommend to the
:
McQueen
and
if in their
judgment it should appear conducive to the peace of the Church, and the promotion of religion in the region around them, to restore Mr. McQueen to the communion of the Church and to the exercise of the functions of the Gospel ministry, on the ground that in his case the ends of discipline are attained by the operation of the sentence under which Mr. McQueen has been lying for a period of three
years."
tery, the Presbytery referred it to the Assembly of 1846, and by that Assembly the reference was indefinitely post-
poned.
Church and the functions of the ministry. The Rev. Colin Mclver and others complained of this decision to the Synod of North Carolina; the Synod sustained the Presbytery, and the complainants tlien arraigned the decision of the Synod before tlie hist Assembly. That Assembly refused to entertain the complaint, on the ground that it had no jurisdiction in the case.
The language
of the decision
is
"Whereas, The
Rev. Archibald
McQueen
prosecuted a
490
MISCELLANEA.
complaint before the Assembly of 1845, against the Presbytery of i'ayetteville, for refusing to restore
cise of the Gospel
him
to the exer-
case
McQueen
to
was wise
do so
and,
whereas,
McQueen
and
therefore,
for
hav-
"In making
this
any judgment hitherto expressed by any Assembly respecting the offence for which Mr. McQueen was suspended from
the exercise of the Gospel ministry.
that his case cannot be regularly brought before
this complaint."
in
them, Avas
mean
under such circumstances, was constitutional and right. But it was conceived, that the General Assembly of 1845 had
really decided the case
was formNorth Carolina, it ally against the decision of the Synod of was truly and in fact against the decision of the Assembly of It is evident, that if that Assembly had reversed the 1845.
;
1847.
491
any succeeding Assembly. This right, would have been final. Now, this is precisely what the Assembly of 1847 maintained that the Assembly of 1845 virtually did. It recomconstitutionally
to
made
action,
whether wrong or
mended
decision,
and
to restore
affirming, at the
cipline
same time, that in his case the ends of dishad been answered by the operation of the sentence under which he had been lying for a period of three years. The Presbytery re-considers the matter, and judges that the
conditions are fulfilled.
What
by the Assembly
is,
to restore.
are advised
the question
Can
a complaint legitimately
virtually
its
This, as
we understood it, was the view taken of the McQueen case by those who voted in the majority in the last Assembly
and consequently nothing was, in fact, decided but the question of jurisdiction. The Assembly said nothing more than
that
it
the will of
superior.
is
We
not
and that the complaint might have been entertained and issued on the ground, that, under the recommendation of 1845, the Presbytery had actually
in accordance with the facts
recommended
proceedings.
that the
The
and the decision substantially was, that the peace of the Church and the promotion of religion in the region around about them, required that Mr. McQueen should be restored, if restored at all, not by them, but by the General Assembly
492
itself.
MISCELLANEA.
They, consequently,
not, as
refer the matter to the
it,
Assembly.
jjre-
It
was
we understood
thcd they
but
and decision"
our
By
and sub-
The
was finally and irreversibly disposed of, unless The Assembly it had been sent back by the higher Court. of 1846 took up this reference, and decided that it should be indefinitely postponed, which was, in effect, saying, that
to them, it
its
As
The
Subsequently
to the dis-
the
its
own
and which the Assembly of 1846 had declared should be no longer agitated. Now, by what right does this Presbytery presume Not by the advice of the to re-consider a second time? Assembly of 1845, for the re-consideration then recommended had already taken place. It was evidently an irregular proceeding; and, however the authority of the Assembly of 1845 may be pleaded in its favour, it was beginning the case de novo upon its own merits, and the
previous action
it
reach
action of the
subject of complaint.
strikes our minds.
This
is
Besides,
ties to
it
forms of the
would probably have been precisely the same as the present decision. There would, then, have been no ground for the imputation, which, however unjustly, has yet been insinuated, that the Assembly was disposed, either from motives of tyranny or
Constitution, although
The
1S47.
493
might have
equal dissatisfaction
final
issue.
have no doubt ourselves that the last Assembly acted honestly and in good faith, though we do not believe that the action was
been
incurred
by the
We
right.
As
ards.
to the
was evidently
It
is
recommendation of the Assembly of 1845, it in gross defiance of the letter of our Standis
nanted
articles
all
the degrees of
it,
distinguished by this circumstance, that they are incompatible with the marriage relationship.
ties
mother, a
no doubt a more aggravated crime to marry a sister, or an aunt, than to marry the sister of a
;
deceased wife
riage
is
but
all
invalid.
It
is
sin)ple fact
make
the contract.
This
may have
our Church.
pented consists
They cannot
live together as
man and
tract as
wife.
It
is
Hence, according to our Standit was to make it. has never repented, and the ends of McQueen Mr. ards, consequently never been answered in the discipline have punishment to which he has submitted. He is as guilty to-day as he was when the Presbytery deposed him. If the law of the Church is more stringent, upon this subject, than
that of the Bible,
it
ought
to
be changed
but as long as
we
the
mind of
be consistent.
that
ship,
something revolting
in the thought,
we should extend
and commit
*
to
men
to their
494
the ministry, that
Jesus,
MISCELLANEA.
we should hail them as brethren in Christ and enjoin upon the people to receive the Word of the Lord at their mouths, when, according to the Confession which we have published to the world, they are living in the daily commission of gross and flagrant iniquity. Such trifling is horrible and monstrous. It were better that the whole law of marriage were expunged from our Standards, than that we should be systematically guilty of the bad faith involved in professions which are not believed or never meant to be enforced. If it is our purpose to tolerate incest, Let us be conlet us cease to pronounce it to be a crime. sistent, and not make our Church the jest of the mocker, and the scoff of the profane.
REPOETS OF THE BOARDS.
A
is
before every
Assembly
Boards.
They
Church
To supply
the destitutions
own land
to plant the
Church with a
literature
worthy of
in
its
creed,
Assembly has
establish.
felt
called,
the
providence of God, to
These are objects worthy of the Church, and any body which professes the name of Christ, and looks with cold indifference upon the moral desolations of the
world,
is
Church condemned as to its polity a Church Avhich ivill not send it is dead. But while we cordially approve the objects contemplated by the Assembly, in the organization of its
which cannot send the Gospel to the heathen
;
is self-
Boards,
we
are
not
satisfied
that
the
schemes actually
1847.
495
of our government.
It seems to
must be con-
We
would
and retaining only the Executive Committee. The responsibility of the Committee, on the present plan, is indirect
and circuitous
competent
is
it
more
itself.
Why
not
make
?
the immediate creature of the Assembly the use of the Board as distinct from the
itself?
What
Committee
form-
morally certain
the system
while they
may
bly and
There
is
something
we seem
to attach to
fact,
the Executive
Commit-
As long
upon the earth, they will cling to the beggarly elements which render earth desirable. The spirit of the world is in the Church, and until that spirit is expelled we can expect no sacrifices for the Gospel, no labour and zeal and self-denial Avorthy of the cause of our Divine ISIaster. We want a baptism of the Holy Spirit. The
heart sickens at the recital of vacancies and destitutions,
perpetuated, in
as idolatry,
many cases, by the avarice which God curses and we shudder at our state when a large prolost.
God
grant that
grace
;
may
spread
zeal
communion
and
may
we pro-
496
fess to
MISCELLANEA.
have received, and which God commands us
the various Boards
fulfilling
to
make
show
in
what meas-
The
which they bring before the Assembly is ememploy its most anxand we are inclined to ious thoughts and ardent prayers think that the proceedings which take place upon them are made too much a matter of form. The Assembly has conbusiness
phatically the business which should
;
fidence in
to
its
and
details
which might exert a salutary influence upon the hearts of At the last Assembly, we thought Ave could its members. discover the symptoms of a change; and we hope that a
deeper interest will be awakened hereafter in matters that
so pre-eminently pertain to the spiritual prosperity of Zion.
PAEOCHIAL SCHOOLS.
The Board of Education,
chial
to
whom
made, on Saturday,
May
22, an
way, together with Messrs. Snowden and Mcllvaine. The action of the Assembly is embodied in the following resolutions
1.
:
Resolved,
to the
Board
may
among
the churches.
Resolved,
That
this
demand
ous exertions should be made, as far as practicable, by every congrciration to establish within its bounds one or more
religion shall be
assiduously inculcated.
1847.
497
Assembly do hereby earnestly call and Presbyteries under their care to take the subject of Christian education under consideration, and to devise and execute whatever measures they may deem most appropriate for securing the establishment of Parochial and Presbyterial Schools in our bounds. 4. Uesolved, That a committee, consisting of one Minister and one Ruling Elder, be appointed by each Presbytery, to collect information as to the number and condition of schools within the bounds of Presbytery; the number of children
JResoIved,
all
That
this
upon
the Synods
under
fifteen
the
may deem
important
and Presbyterial Schools. 6. Resolved, That it be recommended to the Board of Publication to make inquiries on the subject of elementary school-books, with a view of adapting them, as far
as
practicable, to
that the
next General
On
preached a sermon upon the subject, which was heard by many with profound interest, and seemed to give additional
impulse to the cause.
grand experiment.
of the country,
ican people.
it
The Assembly has entered upon a Our only fears arise from the condition and the habits and associations of the Amer;
and
if
cannot be made so without committing education to the Church, why then, the Church must take charge of it. The
Vol.
IV. 32
498
MISCELLANEA.
some
respects
but
these schools
must be abandoned.
is
The
great j^roblem to
solved, or the
We
Church M'ill be driven to establish institutions of her own. hope in some future number to recur to this subject, and therefore shall dismiss it for the present.
DEMISSION OF THE PASTOEAL OFFICE.
The
was committed
to Messrs.
determined to send
embodied
Church
"Resolved,
That
it
be
referred
to
the
Presbyteries,
to
whether the following sections shall be added chapter of our Form of Government, viz.
"
th^ 15th
perpet-
XYI. The
office
is
No
person can
be divested of
it
but by deposition.
causes, a Minister
may become
In such
cases,
he
may
cease to be an act-
ing Minister. " XVII. Whenever a Minister from any cause, not inferring
heresy or crime, shall be incapable
of serving the
Church
it,
on
the subject, and state the fact, together with the reasons of
on their records.
member
of any
1847.
499
Nothing, to
us,
who
has mis-
and obligations of the ministry. He should retrace his steps. We entertain no doubt that the low views, which have too extensively prevailed in regard to the nature of a
call to the sacred office,
to
assume
its
responsibilities
whom
the
Lord never
sent.
The
doctrine
man of talent and education, who can plead and definite vocation to secular employments, is bound to become a preacher. The Education Societies, too, have multiplied temptations first, by making the ministry an object of desire, as a convenient means of procuring an education and then, by shutting up the candidate to the necessity of actually entering upon its duties, under the penalty of being burdened with debt. In the by-laws of our own Board, under the head of Candidates and Approevery young
no
clear
priations,
it
is
provided,
among
Article, that
to enter
on or
to con-
tinue in the
work of the
is
make
it
appear that he
with
Board."
money he may have received of this This rule ought to be repealed. It presents a
to the
motive of interest
his
God. would be
his
It
makes honesty a
In our view,
be
it
lost,
however wisely intended, to curse the Church with unbidden ministrations. We should give to the uncalled no
facilities for
all
We
possible
encouragement
in
renouncing
We
hope,
500
MISCELLANEA.
may be
done
to lessen
an
evil
FOREIGN CORRESPONDENCE.
The letters from the General Assembly of the Free Church of Scotland, and the General Assembly of the Church of Ireland, were presented by the Stated Clerk, on the second day of the sessions, and referred, without being read, to the Committee on Foreign Correspondence. When the answers of the Committee were reported, the reading of They wei'e occupied almost these letters was called for. exclusively with the subject of Slavery; and as the terms,
particularly of the Irish letter, were anything but decent
and
conciliatory, there
to
lectures, in
were hard
to say
whether
element.
The
letters, hoAvever,
were
finally read,
and the
answers adopted.
The
substance of these
answers was
and Scot-
land must cease, unless Ireland and Scotland shall be content to drop the subject of Slavery.
tion
We
desire
no instruc-
from foreign lands; we know and understand our duty. These letters assume what never can be proved from the
of God, nor the light of nature, that Slavery
a sin.
is
Word
tially
essen-
institution,
may be
That there are abuses connected -VAdth the but let it freely and honestly conceded
;
made
of aggravated crime.
To
Church
it
may
inflict,
is
foul injustice
and reproach.
We
1847.
501
may
duties incumbent
upon the
The Church,
as
less.
The
it.
first is,
that Slavery
is
exclusively a
jurisdic-
tion in regard to
evil, like
The second
is,
that as
it
is
a natural
and inconveniences, the Church should endeavour, by wise and judicious means, to effect its ultimate abolition. Both propositions are false. Though a civil and political and the Church institution, it is the subject of moral duties
tions
;
who are masters or slaves. Cruelty much the subject of ecclesiastical censure The Church must rebuke all sin in all as cruelty to a wife. The slave she must require to be the relations of life.
from
all
her members
to a servant is as
and just.
it
As
to
is
Whether
it
whether
conduces to the prosperity of States or hinders the prothese are questions not for gress of a refined civilization,
the Church but the State, not for Ministers but statesmen.
Christian
men may
discuss
them
as citizens
and
patriots,
but
As it is not as members of the Church of Jesus Christ. clear from the Bible that Slavery is not a sin, the Church,
as such, has no
more right
to
seek a change
We
might just as consistently demand from the Church of Scotland, or the Irish Assembly, the adoption of measures to subvert the monarchy and peerage of the realm, as they can
exact from us the institution of efforts to abolish the condition of the slave.
As
Christian
men and
as Christian
Min-
502
isters,
MISCELLANEA.
we
are
bound
We
free,
are to
know no man
mankind,
objects
bond or
Her
misas
all,
well the master and servant as the husband and wife, to the
knowledge of Christ, and trained them by the Word, the ministry and ordinances, for the inheritance of the saints in light. Their political and social relations here are not within the province of her immediate labours. She has no commission to make the poor rich, nor the rich poor, the
bond
free,
it is
she
is
to render
unto
God
the things
and
profitable cor-
We
honestly
would be greater to them than to us. The leaders of the Free Church have displayed a moral heroism and magnanimity which are worthy of all praise; but as a Church, upon the primitive plan, untrammeled by the
State, trusting in
emerged from a dreary bondage, and though she be delighted with her freedom, there are still symptoms that she
lusts for the flesh-pots of
Egypt.
the State.
commit her ministry to the liberality affections of the people, and seeks in funds and splendid endowments the patronage from Mammon which she M^as obliged to relinquish from Caesar. She has evidently much to learn and we, of all others, are the people whom
She and
is
still
afraid to
1847.
503
God
Ours
is,
We
ple,
We have no treasury but the pockets of God's peoand our Ministers go forth to the work of the Lord without purse or scrip, in firm reliance upon His gracious providence and the love which His children bear to His
ments.
name.
We
know
racteristic of
riority to us.
may
possess.
Prodistin-
may
we
the freshlove,
might
and honourable
But
if
we
love, then
less
we should
not submit to
we should
not listen
out shaking our glorious Union or laying our Republic prostrate in the dust.
price
is
Christians.
if,
We should
we
receive,
be impleaded at the bar of a Scotch or Irish Assembly as a pack of reprobates and sinners to have the vocabulary of
tiie
curse of
Heaven
denounced against ourselves and our children. Christianity and nature forbid us to bear it. The sympathies of the
world,
reviled
we know,
are
against us
we
upon the right hand and the left, but we have the testimony of a good conscience, the earnest of God's approOur position camiot be suebation, and we ask no more.
504
MISCELLANEA.
We stand
the probability
is,
that
Free Church
itself.
Its connection
The
instigated
by
infidels,
and
abolitionists,
its master-spirits have given to its and deliverances on the subject of American Slavery. This dead weight, which its fellowship with us imposes, it would no longer be doomed to carry if the correspondence were brought to a close.
WAR WITH
The Assembly, near
ico.
MEXICO.
of
its
the
close
sessions,
adopted
MexThe signs of the times are ominous that peace may be even more disThose who have an interest at the astrous than the war.
appropriate resolutions in reference to the war with
We
commend
this subject to
our churches.
God of heaven to interand to save our Union from dismemberment and our country from disgrace. To His hands we would humbly commit our destinies, and we close with the fervent prayer, that He would give to our Senators wisdom, to our magistrates fidelity, and to all our people the fear of His own
throne of grace should beseech the
2)ose
Almighty Name.
THE
last
Word, to
fel-
to
maintain an holy
series
of resolutions
was adopted, setting forth, in the first place, the principle upon which the whole scheme of Systematic Benevolence is founded, and then enjoining upon the Presbyteries the adoption of some practicable method by which the end proposed might be accomplished.
As this is the first time that a Committee on Systematic Benevolence has entered as an element into the ororanization
of the Assembly, there seems to be a propriety in prefacing
its first
report with a
somewhat
ciple
subject.
As
it
is
not to be pre-
sumed
simonious from covetousness, the inadequacy of their contributions to the treasury of the
into
ignorance of duty, or a failure to apprehend the real relation of liberality in almsgiving to their Christian profession.
As whatsoever
is
not of faith
is
sin, so
whatsoever
tomed
liberty
to look
ing to
The Churches have been too much accusupon giving as purely a matter of Christian a thing which might or might not be done accordthe impulses which happened to pi'cvail at the mo-
Christian character;
ment, without in either case involving the integrity of and hence what has been given has
solicited it have This has been the feeling,
505
506
implicitly
MISCELLANEA.
recognized,
where
been, in
it
has
enounced.
Christ's
if
kingdom have
many
much
begging.
The
and the difficulty will be of the case removed not by denunciation or invective, but by explaining the scriptural principle upon which these appeals are made. The law of the Lord, clearly apprehended, will always tell upon the hearts and consciences of all who love That law, in relation to this matthe Saviour in sincerity.
;
ter,
is,
that liberality
is
an
office
of our
gifts is
God
needs none of
hills are
tell us.
and
if
He
The
His,
But,
He
has conde-
He
all
He
it
needed
into
The
believer,
accordingly,
who
enters
the
spirit of the
almost as
Lord
as to be debarred
of grace
and would
and branding, as obtrusive begging, a personal application on His part, as think of turning away the appeals of Christ's earthly kingdom to his contributions and his charities. It is Christ whom we honour in the interests of His kingdom, or rather it is Christ who honours us in
his doors,
permitting us to honour
the child of
Him.
And
God
507
and making our gifts equally with our prayers a part of worship, which underlies the whole subject of Systematic Benevolence. What is wanted to put new energy into the Church, and to make our offerings commensurate with our resources, is to have this principle adequately explained and generally To keep it before the Church is one importunderstood.
does, almsgiving with faith,
Almsgiving being at once a duty and a privilege, an ordinance of God and a means of grace, it is manifestly the
duty of the church-courts to impart
this as well as every
They
must
see to
it
God
ri^HE Committee
-L
to
the
Annual Report
the fol-
recommend
is
not only in
renewed and
cise
sanctified heart.
for the
work of
;
faith,
of hope
it
and, thovigh
men may
who
are as indifferent to the salvation of others as of true believer cannot stand aloof from
it
themselves, the
without renouncing, to the extent of his apathy, his Christian profession. species of exercise.
The very nature of his life demands this The harmony of his soul with God is
in nothing more conspicuously manifested than in cordial sympathy with the Divine purpose that the glory of the Lord shall be revealed and all flesh shall see it together. That glory is Christ, and He is revealed in the promulga-
That the Synod has Matnessed with pleasure the sucadopted by it many years ago, founded on the principle that the contribution of alms and
2.
God
is,
an element of worship.
This
is
and,
we
508
rejoice
to
say,
is
Church.
The
result,
wherever
REPORT ON FOREIGN
propitious.
MISSIONS.
509
In our own
of"
case, the
reported
year.
This
Still,
nothing; and the Synod cannot but enjoin upon Pastors and Sessions to see to it that every man have the opportunity of presenting his alms and oiferings
to the treasury of the Lord,
and be instructed
in his
duty
and
privilege.
SERMON ON NATIONAL
"And
SINS.
clothes,
it came to pass, when King Hezekiali heard it, that he rent his and covered himself with sackcloth, and went into the house of Isaiah xxxvii. 1. the Lord."
I
our
I
HAVE
far
no design,
in the selection
is
of these words, to
own Commonwealth
in relation to the
Covenant of God.
all
am
the })eople of
the earth, are possessed of the true religion, and far from
spirit
which, with
The temple of
Such arrogance and bigotry are utterly inconsistent with the penitential confessions which tins day
has been set apart to evoke.
Pharisee, to boast of our
We
men
own
righteousness,
;
and
to
thank
God
that
we
but
we
God
be merciful to us sinners!
My
which a Christian people should deport themselves in times Jerusalem was in great
and
The whole country had been ravaged by a proud The Sacred City remained as the last hold of the State, and a large army lay encamped before its walls. Ruin seemed to be inevitable. "It was a day of The children trouble, and of rebuke, and of blasphemy.
insolent foe.
had come
forth."
to the birth, and there was not strength to bring In the extremity of the danger the sovereign Renouncing all human confibetakes himself to God. dences and all human alliances, he rent his clothes, and
610
SERMON ON NATIONAL
SINS.
511
many
to,
time referred
am
my
During the twenty-five years in which I have fulfilled my all of which have been spent in my course as a preacher and nearly all in this city native State, I have never intro-
me
to
know no
party
left to the tribunals appointed to settle them, and have confined my exhortations to those great matters that pertain immediately to the kingdom of God. I have left
I have
it
own
rights,
and have
insisted
The angry
to the
And
while
all classes
discharge of their
common
duties, as
men,
as citizens, as
members of the
the relations of
life,
grounds of
community
into parties,
and
members under
is
different banners,
The
expound the Word of God. He has commission to no go beyond the teaching of the Scriptures. He lias no authority to expound to senators the Constitution
of the State, nor to interpret forjudges the law of the land.
In the
dead.
civil
and
political
It
is
512
fessed.
it
MISCELLANEA.
It cannot enjoin obedience to Cresar without taking
acknowledged. AVhen the Constitution of the State is fixed and settled, the general reference to it which religion implies, in the inculcation of civil and political duties, may be made without
intruding into the functions of the magistrate, or taking
sides with
in the
Commonwealth.
The
fidelity.
;
The
duties belong
to the
department of religion
and must be determined apart from the Word of God. The concrete cases to which the law of God is to be applied must always be given the law itself is all that the preacher
;
As
as the
duty
tions
is
;
unmeaning which
more or
less precise,
He
avoids
is
Word
of
as
any other
facts
of history and
He speaks here only in his own name, as a experience. man, and promulges a matter of opinion, and not an artiIf the assumptions which he makes are true, cle of faith. the duties which he enjoins must be accepted as Divine
commands.
cases in
The
cannot be avoided.
There are
which the question relates to a change in the government, in which the question of duty is simply a question of revolution. In such cases the Minister has no commission from God to recommend or resist a change, unless some moral principle is immediately involved. He can explain and enforce the spirit and temper in which revolution should
be contemplated and carried forward or abandoned.
He can
SERMON ON NATIONAL
SINS.
513
expound the doctrine of the Scriptures in relation to the and limitations of civil obe;
dience
but
it
is
nor
to prescribe the
of redress.
When
These points he must leave to the State itself. a revolution has once been achieved, he can enforce
new condition of
affairs.
felt
bound
As
Commonwealth, he has a right to form and express his opinions upon every subject, to whatever department it belongs, which affects the interests of his race. As a man, he is as free as any other man but the citizen must not be confounded with tlie preacher,
the
member of
Entertain-
am
sion, that in
attempting to
fulfil
pres-
and merge the pulpit into the rostrum. I am anxious to avoid this error, and would, therefore, have it understood, in advance, that whatever theory may be assumed of the nature and structure of our Government is assumed upon the common grounds of historical knowledge, and is assumed mainly as fixing the points from which I would survey the sins of the country. If true and no man has a right to reject them without being able to disprove them my conent occasion I
transgress the limits of propriety,
may
or
If not true, we must either deny that we are must seek some other relations in which to
ground the consciousness of sin. If that consciousness should be thoroughly grounded, the services of this day will not be in vain. I can truly say that my great aim is not to expound our complex institutions, but to awaken the
national conscience to a sense of
It
is
its I'esponsibility
before God.
514
MISCELLANEA.
This
is
no
common
solemnity.
by the constituted
authorities of this
this
and rebuke, and, imitating the example of Hezekiah, she rends her clothes, covers herself with sackcloth, and comes
into the
The
question
is,
how
she
Every
assume
Jehovah.
It
a day of solemn
all
the earth.
direct
The
first,
points to
which I shall
your attention
go.
are,
the spirit
in
we should
to
j^s the
individual, in
coming
them that dilimust be impressed with a profound sense of His all-pervading providence, and of its
that
is,
He
and that
He
is
the rewarder of
gently seek
Him,
so the State
responsibility to
Him
as
the moral
The powers
Him.
From Him
the
and in His fear he must use the sword as a terror to evil doers and a praise to them Civil government is an institute of Heaven, that do well. founded in the character of man as social and moral, and is
magistrate receives his commission,
men
As
moral in
its
with
It
is
is,
administered in
relations to
SERMON ON NATIONAL
the highest interests of earth.
SINS.
therefore,
515
State,
which
does not recognize its dependence upon God, or which fails to apprehend, in its functions and offices, a commission from
heaven,
finds
its
is
false to the
law of
its
own
being.
The moral
terminates in a
its
Supreme Will.
The
earthly
agement of
if its subjects
were conscious of no other life than that which they bear from the cradle to the grave if their prospect terminated if they were only brutes of a more finished make, at death
; ;
who
does not
law would
dignity ?
lose its
terror,
and obedience be
is
stripped of
its
insep-
arably linked with immortality, and immortality as inseparably linked with religion.
instinct of immortality,
trine,
Among Pagan
in
idolaters, the
power which,
efficacy to
Man
feels
The
State, therefore,
its
which
being, with-
out taking into account the religious element in man, palsies its
own arm.
pable of law.
may institute
meas-
may adopt
;
a routine of coercion
but laws they cannot and constraint they may establisii They may be governed like a lunatic asylum but have. where there is no nature Mdiich responds to the sentiment of duty, there is no nature which confesses the majesty of Every State, therefore, must have a religion, or it law. must cease to be a government of men. Hence no Com;
516
liionwealth
MISCELLANEA.
has ever existed without
religions
sanctions.
"
Whether
Everywhere,
in
all
ages, in
countries, in
modern
we
find
him a worshipper
at
some
altar,
be
it
religion
is
fulfilment of its
own
idea, that it
religion.
Truth
is
superstition
restraints,
and
error
may
external
they never generate an inward principle of obeserve as outward motives, but never become
dience.
They
life,
an inward
the
to be detected,
mind is apt to abandon itself to unrestrained licentiousThe reaction is violent in proportion to the intensity ness. The most formidable convulsions of the previous delusion.
in States are those
"When
a religion," says
McCosh, "waxes old in a country; when the circumstances which at first favoured its formation or introduction have changed when in an age of reason it is tried and found unreasonable when in an age of learning it is discovered to be the product of the grossest ignorance when in an age
;
;
of levity
it
is
felt to
be too stern
a strange
mixture of scowling revenge and light-hearted wantonness, of deep-set hatred and laughing levity, it proceeds to level
all
and
erects
is
no others
filled
in their
room."
The
void which
is
created
soon
with wan-
The
As until it settles down upon some form of religion again. order to be religion in the subjects of a State must have a which truly obedient, and as it is the true religion alone
converts obedience into a living principle,
it is
obvious that
shall
SERMON ON NATIONAL
SINS.
517
The
sanctions of
its
where.
To combine
is
systems of faith
into one State
Cliristian, the
men of
The
Pagan, the Mohammedan, Jews, Infidels and Turks, cannot coalesce as organic elements in one body The State must take its religious type from the politic.
doctrines, the precepts,
and the
Wiien we
insist
upon the
we
to
recommending or favouring
a religion
is
a Church Establishment.
the most effectual
To have
is
one thing,
another
and perhaps
life
way
of a State
is
forms and
the State, as
But
religion, as a life, as
cially
domain Ijeyond the sphere of technical worship, touches all the relations of man, and constitutes the inspiration of
every duty.
The
service of the
Commonwealth becomes an
its its
act of piety to
God.
The
State realizes
religious cha;
subjects
and a
and ought to be Christian, because all its subjects are and ought to be determined by the principles of the Gospel. As every legislator is bound to be a Christian
State
is
to vote for
the
teachings
of the Scriptures.
He
must
In conformity with these principles, we recognize Christianity to-day as the religion of our
Commonwealth.
standard of right
is
from Sinai, and which Jesus expounded on the Mount. We recognize our responsibility to Jesus Christ. He is
518
MISCELLANEA.
all
Head over
are a free
is doomed to perish. Before men we and sovereign State before God we are dependent subjects and one of the most cheering omens of the times is the heartiness with which this truth has been
Him
received.
We
are a
Christian
people, and
a Christian
Commonweath.
As on
we
we
is
by which our laws must be measured, and the Incarnate Redeemer as the Judge to whom we are responsible. In contending that Christianity is the organic life of the
accept the Bible as the great moral charter
State,
We
we
j)rivi
leges of
citizens,
who do
cease
They do not
of
its
it is
not to be sup-
essentially free
and spontaneous.
It cannot
be
as a law, or enforced
its
it
by authority.
AVhen the
State protects
outward
of the Sabbath,
they
feel it sinful to
perform
and so long
to
law and
As
what they do not believe, nor to do what their concondemn as long as they are excluded from no privilege and deprived of no right, they cannot complain
sciences
;
SERMON ON NATIONAL
that the spirit
test against
SINS.
519
their
and sanction of the laws are a standing prowant of sympathy with the prevailing
life.
type of national
certainly to be Christians.
The claim of
If true,
it
this religion, in
founded only in
tive,
its
truth.
it
as true
would be 'traitors
mould
is
their institutions in
conformity with
as a law, that tian people can
it
It
we plead
should treat
to suplife,
life as citizens,
essential unity of
and a life as men. It is to forget the man, and the convergence of all the enerIt
is
to forget that
religion
is
the idea of humanity in proportion as religion pervades his whole being. A godless State is, in fact, a contradiction in terms and if we must have some god, or cease to be citi;
zens because
between the
we have ceased to be men, who will hesitate God of the Bible and the absurd devices of
and depravity ? Supreme Jehovah that we prostrate ourselves to-day. We come as a Commonwealth ordained by Him. We come as His creatures and His subjects. The sword by which we have executed justice we received from His hands. We believe that He is, that He is our God that His favour is life, and His .loving-kindness better than life. We ascribe to His grace the institutions under which we have flourished. We trace to His hands the blessings which have distinguished our lot. Under Him the foundations of the State were laid, and to Him we
superstition
It
is,
human
owe whatsoever
is
We
come
this
day to
520
MISCELLANEA.
acknowledge our dependence, swear our allegiance, and conBy Him we exist as a State, and to fess our responsibility.
Him we
must answer
trust.
for the
manner
in w^iich
we have
dis-
charged our
the mighty.
II.
"
in the congregation of
gods."
in
Having explained
which we should
approach God,
the
me
call
ERRAND which
brings us before
sign
ing,
Him this day fasting, These terms define the worship Fasting is the outward present.
graces.
In
fast-
we
we have
gift,
It
is
we
and
left to
perish in
On
occasions
of solemn
moment, and particularly when " manifestations of the Divine anger appear, as pestilence, war, and famine, the
salutary custom of all ages has been for Pastors to exhort
the people
to
Through such
and
if
we
who
we may not
also
voked?
mockery.
Fasting, apart from inward penitence, is an idle " Is it such a fast as I have chosen, a day for a
his soul ?
man to
thou
afflict
Is
it
to
bow down
his
head as a bul-
not this the fast I have chosen, to loose the bands of wickedness, to
go
free,
undo the heavy burdens, and to and that yq break every yoke ?
let
the oppressed
it
Is
not to deal
thy bread to the hungry, and that thou bring the poor that
are cast out to thy house,
own
flesh ?"
when thou seest the naked that and that thou hide not thyself from thine The great thing with us to-day is, to be im;
to confess
them humbly
before
God;
to deprecate
SERMON ON NATIONAL
to supplicate
SINS.
521
His favour.
its
We
notion of sin in
vidual
to
regard
it
of the State.
sible to
But
if the State is
for
may
penalty of
either in
its
distinctly transgressions as
iniquity,
and
them.
It
is
The
its
duty.
mines its functions. It is the realization of an idea. Like an individual, it may sin by defect in coming short of its
duty, and sin by positive contradiction to
to
it.
It
may
fail
comprehend
little.
its
vocation
It
it
may
claim too
may
be wanting in public
It
may
may
subordi-
to be rich
and increased
is
in goods,
it
may
to be free, intelli-
gent,
instrument of good
It
it
The power which it has received as an may pervert into an engine of tyranny.
its
may
subjects,
and degenerate
pulous rulers.
It
may
The
State, too,
may
be guilty of bad
faith, of inordinate
The
same
vices
his fellows
may degrade a Commonwealth among surrounding nations. It may It may be mean, voracious, insolent, extortionary. It may take cringe to the strong, and oppress the weak.
522
MISCELLANEA.
unworthy advantages of the necessities of its neighbours, or make unworthy concessions for temporary purposes. The same laws regulate, and the same crimes disfigure, the intercourse of States with one another, which obtain in the case
of individuals.
The
The
same standard of honour, of integrity and magnanimity which is incumbent upon their subjects is equally binding upon the States themselves, and character ought to be as
sacred
among
sovereign States as
among
private individuals.
The
and
formally that of
is
God.
treachery
Him, and
their failure to
is
comprehend or
to seek to fulfil
We
when we regard
see
we can
never apprehend
It
is
until
we
them
which
We
are
which we apply
to individuals.
In some way
relations to
God
and, whilst
we charge
it
with errors,
to its trust,
and deplore
its
subjects
truth,
we
more solemn
must be answered for at the bar of God. The moral law is one, and the State is bound to do its duty under the same When the State sanctions which pertain to the individual.
fails,
or transgresses,
its
in the sight of
God.
It
This
upon you
in every
is
form
rebellion
SEEMON OX NATIONAL
SINS.
523
its
and
is
with sin
it
in patience
and the day of reckoning will at last come. Sin must either be pardoned or punished confessed and forsaken, or it will
;
work
death.
Empire
that
Rome
alter-
The only
Repent or per-
The first duty, therefore, which, as a Christian people, we should endeavour to discharge this day is to confess our
national
sins
We
should
magnitude and enormity, not as endeavour injuries to man, but as offences against the majesty of God. Our language should be that of David Against Thee,
to their
:
Thee only, have we sinned, and done this evil in Thy sight. Another errand which it behooves ns equally to prosecute to-day is, to seek Divine guidance and Divine strength for
the future.
steps ;"
to
" It
is
not in
man
and States are no more competent than individuals Let us discharge their duties without the grace of God.
endeavour to cherish a sense of our dependence, and aspire to the distinction of that happy people whose God is the Lord.
It
is
light of obedience to
Him
we
of our dependence
upon God,
if it
is
the
know His
to
will,
and our
His strength,
do
it,
He may
He may
spirit
Having
it
indicated the
in
which we should
we
by signalizing the
sins
which
it
behooves us
524
to (;onfess,
MISCELLANEA.
and by desio:nating the blessings which
it
be-
hooves us to implore.
thus hast thou done.
day.
The
The
conscience
is
never touched by
to particulars
Thus and
is
There
a burden
relieved.
What
are
What
is
this
burden
The completeness of
To understand our
double light
in the
sins,
first,
as a
and,
State
ourselves.
As long
as
we
are
members of
this
and transgressions of the whole people may be offences in which we have had
no actual participation, we are not at liberty to indulge in a self-righteous temper, nor to employ the language of
recrimination and reproach.
sad.
The
spectacle of sin
is
always
The
fall
We
we
common
to
ourselves.
When we come
holiness.
we should endeaAve
vour
light of
His awful
And
the
more profoundly
Those w'hose
with sorrow
only plea
mercy
to
ful to others.
Much more
should
we be
filled
when
great
the sins
nation.
SERMON ON NATIONAL
oursbequeathed
by a noble
patriots
tion,
is
SINS.
525
to
history, the
work of
illustrious
statesmen and
and corrup-
enough
make
The
sin
is
so fearful.
In
fathers.
Christian
peojile,
Surely,
God
has a controversy
all
it
solemnity,
His
fierce anger.
is
able to
name once dear to our hearts has become Once admired, loved, almost entire States.
adored,
and safeguard of freedom, it has become, in many minds, synonymous with oppression, with treachery, with falsehood, and with violence. The Government to which we once invited the victims of tyranny from every part of the world, and under whose ample shield we glothat Govried in promising them security and protection ernment has become hateful in the very regions in which it
as the citadel
was once hailed with the greatest loyalty. Brother has risen up against brother, State against State angry disputes and bitter criminations and recriminations abound, and the counSurely, it is try stands upon the very brink of revolution. follies and our our wicktime to come to ourselves, to look
;
time
ments, cover himself with sackcloth, and come into the house
of the Lord.
this
day;
let
us sur-
vey the
1.
To
as a confederated people,
we must advert
admitted on
for a
moment
w^e
to
When
all
came
it is
hands that we
526
MISCELLANEA.
is,
that
completely a nation in
itself;
The peoThey
They surveyed
geography indipopsoil,
ought
While
climate,
and
different
forms of
interest,
The prob-
wisdom of our
ancestors under-
make
the people,
who were
that
time, one.
One
and proper
sense,
they
would be
Many
unity altogether.
application of the
The problem was solved by a happy The diversity existed federal principle.
States
already in the
many
independence.
sovereignty,
These many
formed an
alliance,
Avhich
cemented them
its
prinits
a treaty, and, in
it
its result,
In
was a treaty, because it was a compact among In its result it was a government, because it sovereigns. created organs of political power which, under certain conditions, acted immediately upon the people of all the States
principle
own
Legislatures,
and
their
common
sovereignty.
It
is
the consent
SERMON ON NATIONAL
be bound.
SINS.
527
The
It
is
Government should be of
In that
case, there
own
tion of their
own
Legislatures.
could
have been no dispute as to the ultimate ground of obeThe difficulties of such an arrangement are too dience.
obvious to be enumerated
be avoided?
;
but
how were
these difficulties to
By
by changing the mode of its application ? To have surrendered the principle would have been to abjure their own sovereignty. There was eviauthority of Congress depended, or,
dently, then, only a change in the
mode
of
its
application.
That change consisted in defining the conditions under which consent might be presumed beforehand. The Constitution of the United States, in its grants of power to Congress, is only a device by which a general description is given, in
advance, of the kind of legislation that each State will allow
to be obligatory
on
its
own
people.
The
provisions of the
They
and such
limits,
common
and
rate
left
and
Congress
is,
It
is
which gives
validity of law.
As
powers are
common
interest.
The
of the States.
528
ernment
is
MISCELLANEA.
pre-eminently a government whose very exist-
blood
is
honour.
Now,
In the
there are
may
its
fatally err.
first place,
may
transcend
disloyalty to
own
it
masters.
It
the
may may
forget that
forget that
is
it is
rights
When
its
it
surveys the
extent of
jurisdiction, the
amount of
it
patronage, and
the weight of
witii the
influence abroad,
its
may become
it.
dazzled
contemplation of
is
own
greatness,
and attribute
it
reflected
upon
may
origin,
which created
it
as
dependent prov-
Powers,
extent
may
All this
is
conceivable
to
some
most scrupulous
integi'ity
fraud,
In the next
another.
place, the
States
may break
to
fulfil
faith
with one
They may
refuse
their
engagements.
They may pervert the Federal authorities to the accomplishment of selfish and sectional ends. They may undertake to make their common agent the minister of partial advantages, or they
may
Here,
too,
in
wide scope
for fraud.
In one, or
we may
this
and on
day we should
solemnly review the history of the Republic, for the purpose of bringing our consciences before the tribunal of God.
Perfidy, under all circumstances,
is
an aggravated sin
but
when
it
of institutions
SERMON ON NATIONAL
M'hich liave been the
SINS.
529
when
it
ing the seeds of dissension, bitterness and strife when it arms house against house, and State against State, and converts a happy union into a scene of implacable and deadly
feuds,
language
a failure
is
mity of the
guilt.
ment
which shall perpetuate freedom among a people that are dead to honour and integrity. Liberty and virtue are twin sisters, and the best fabric in the world, however ingeniously framed, and curiously balanced, can be no security against the corroding Perfidy is always weakness and a influences of bad faith. government whose basis is the faith of treaties must ineviout the world.
polity can be devised
;
No
it.
The combination of
is
the federal
free
institutions
upon a broad
might even govern the world. The day of small States is passed, and as the federal principle is the only one which can guaranty freedom to extensive territories, the federal It principle must constitute the hope of the human race.
this
country to have
first
applied
it
to the
it
has
redeem
this continent, to
whole length of the land. Geographically placed between Europe and Asia, we were, in some
religion through the
sense, the representatives of the
human
race.
The
fortunes
hill, whose light was intended to shine upon every people and upon every land. To forego this destiny, to forfeit this inheritance, and that through bad faith, is an enormity of treason equalled only by the treachery of a Judas, who Favoured as we have betrayed his Master with a kiss.
Vol. IV. 34
530
been,
MISCELLANEA.
we
common
death.
The
and the damnation slnmbers not, of the reprobates and traitors, who, for the wages of unrighteousness, have sapped the pillars and undermined the foundations of the stateliest temple of liberty the world ever
jndgment
beheld.
Rebellion against
God and
treason to
man
;
are
combined in the perfidy. The innocent may be spared, as Lot was delivered from the destruction of Sodom but the The first guilty must perish with an aggravated doom. instances of transgression may seem slight and insignificant, but wdien they strike at the principle of good faith, like a
puncture of the heart, they strike at the root of our national life. The Union was conceived in plighted faith, and can
only be maintained by a complete redemption of the pledge.
The moment
Union
is
dissolved.
En-
and
stability of our
government, I would
impress upon
loosely with
its
covenants.
It
is
we should look for the sins that have Here is the secret of our
taph which
may be
broken
faith.
The
no railing accusation against any section of the country, but to excite every part of it to a faithful review of its dealings under the Constitution. There is one subject, however, in
which the non-slaveholding States have not only broken faith, but have justified their course upon the plea
relation to
of conscience.
We allude
They
have been reluctant to open the Territories to the introduction of slaves, and have refused to restore fugitives to their masters, and have vindicated themselves from blame by appealing to a higher law than the compacts of men. The
doctrine of a higher law, properly interpreted and applied,
SERMON ON NATIONAL
we
are far from
re]) ii dinting,
SINS.
531
God
set
improperly applied.
If
it is
wrong
to
countenance Sla-
of sin by forsaking
it,
method is which requires both. We repent and the only way to undo a wicked
If the non-slaveholding States
faith,
bargain
is
to
cancel
it.
Union, and
tions
from
all
the condi-
of the contract.
sin.
No
them
without
wicked,
To swear
when
to
to
be
To keep it is to To break
violate the
it
is
to be
is
The only
dilemma
not to take
it
at all.
is
immoral, there
Constitution.
is
The
is
not
upon
all
and
is
to
remand him
has escaped.
injustice
from which he
to
They
to say that the accident of being on their soil shall not dis-
The
treaty existing
is
among
point,
precisely analogous
a treaty
among
foreign
fled
have
from
justice.
passes no
judgment
It leaves the
whole of the
532
tion.
MISCELLANEA.
All that
it
does
is
Surely, there
notiiing unright-
eous in this
a
man from
There
is
making such a treaty, and in strictly adhering to it when made. The plea of conscience proceeds from a palpable
misapprehension of the nature of the
case.
The
plea
is still
more
flagrantly inadequate
when
applied
All the
The citizens of any State may are a joint possession. go there and take up their abode, and, without express conThey
tract
to the contrary
among
own
States.
It
is
as
In
its
own
The
One
has no more
right to introduce
its
and with-
The
case
is
as if a Christian
territory.
should acquire a
common
Would
Pagan neighbours, You shall not bring your idols into this land; you may come yourselves, but you come only on condition that you renounce your worship ? If there is any Avrong, it is in making the ti-eaty but if Christians and Pagans can enter into treaat first
stipulation, to say to their
;
ties at all,
there
is
If they
the
Pagan
wrong anywhere,
one confederacy
but,
SERMON ON NATIONAL
SINS.
533
being confederate, there can be no just scruple as to the fulfihuent of their contracts.
It
is
God
own
them them
has placed
selves.
soil
We
;
whole responsibility of the institution where it among the people of the South themdo not ask the North to introduce it upon their
to
in
approve
its
it
to
defence
to execute in
ratified
good
solemnly
betwixt
We
own
own
subjects,
nor with the free use of our own property upon our
own
soil. This is the head and front of our pretensions, and when these reasonable demands are met by the plea of conscience and the authority of a higher law, they must pardon
our dulness,
ity to
if
we cannot understand
honour Avhich makes no scruple of an oath that it does not mean to observe, and holds to the profit, without
fulfilling the conditions, of the contract.
When
;
they ask to
be released from their engagements, and, in token of their when they are sincerity, are willing to release us from ours
willinp; to
sciences
deeds, of unrighteousness,
and not
till
then, they
may
2.
humiliation,
In the next place, we shall find ample ground of the manner in which the if we consider
and changed
are
All our
institutions
representative.
courts,
We
legislate
by parlia-
ments,
we judge by
and we execute by officers The people in their collective do nothing but choose their representatives. They
;
enact no laws
tences.
Now, what
Is
it
ative assembly ?
will ?
Is
popular
assem-
to find out
if
534
MISCELLANEA.
Is
it
simply a contrivance to
same
results
likely to effect?
deny.
it
ought
to be.
The
their passions
to
is
Every State
bound
To
own
prejudices
and
passions,
and
reason to be heard, they retire from the scene, and leave the
confidence.
This
is
parliamentary government.
in order that justice
pret the law, and officers to execute the decrees of the courts,
in
trial.
The supremacy
the supremacy of
law and order. Contemplated in this light, parliamentary government is the most perfect under heaven. It avoids
equally the extremes of the despotism of a single will,
which
is
still
more
sure to terminate in
Commonwealth. It aims and truth and rectitude are the safeguards of freedom. Such is the genius of our own institutions. But how has the gold become dim, and the fine gold changed Has the Congress of these United States fulanarchy.
It gives rise to a free at the true
and
right,
filled its
high idea?
bound
to listen to
it
no voice but
the voice of
wisdom and
justice, has
we expect shall we when gold has usurped the authority of truth, when
What
votes have been bought and sold, and the interests of a lac-
SERMON ON NATIONAL
tion allowed to outweigh the rights
SINS.
interests of a
535
whole
the
and
people?
What
shall
we
say,
fierce gladiators ?
What
shall
we
say,
Bashan? The ''oiFence is rank, it smells to Such an awful prostitution of high functions cannot take place with impunity. The hall which should have inscribed upon its portals The scene of ivisdom and of high debate cannot become a den of robbers, or a rendezvous for bullies and hectors, without provoking the just judgments of God. It is a lamentation, and shall be for a lamentation, that the Federal Legislature, which ought to have been a model of refined, impartial and courteous debate a model to which we could ahvays point with an
the bulls of
heaven."
honest pride
ple.
has made
to the
is
itself
The day
is
The
country
brought
brink of dissolution.
The
courts.
is
corruption
when
the tribunals
of the law are set aside, and mobs usurp the jurisdiction of
unable
There may be occasions when the established order In such cases, the to check a threatening evil.
necessities of self-defence
may justify
society in falling
rare.
back
upon
its
primordial rights.
But
when
only
is
security
where the law is supreme and the worst of all social evils Avhere the is where the populace is stronger than the law sentence of courts is annulled by the phrenzy of mobs, and the officers of justice are insulted and restrained in the exe-
In these
respects, all of
536
MISCELLANEA.
prinei})le,
we have
is
national sins
We
ment.
liave
We have We
due
to trutli.
We
legislation
have
deified
the people,
making
their will, as
will, and not as reasonable and right, the supreme law; and
form of
evil
occasional,
but,
unless
checked
and
repressed,
it
may
strengthen and
expand.
In proportion as
increases,
its
power.
The tendency
to sink
We
by merging
into that of a
deputy
and
its
it is
and that
become.
What
says the
God.
ness
it
humbled
in the presence of
a noble one.
Human wisdom
our unfaithfulIt has
With
all
us the
won
for
it
ferred upon us would be but the beginning of its triumphs. Could we continue a united people, united in heart as well as in form, could the Government be administered according to the real genius of our federal and representative institutions,
ity, influence
chil-
When we
contemplate what
we might become, and then look at the prospect which is now before us, we have reason to put our hands on our
SERMON ON NATIONAL
mouths, and our mouths
be meixuful to us sinners
in the dust,
!
SINS.
537
sins
and the
God
He
make of
sin which,
among
must end
is
in
national
calamities.
Conspicuous
among
is it is
these
constantly on our
and
if the
used were any sign of religion, ours might pass for the
most devout people under heaven. every subject, and upon all occasions.
complete without
course
if
;
We A
it
introduce
selitence
is
it
into
never
it.
If we are earnest,
it
if
we
are angry,
it
we
are merry,
it
we
are
sad,
relieves
our misery.
Like those
particles in
the
Greek tongue, which to the philologist give a delicate turn meaning, but which to the common reader might be removed without being missed, the name of God is indisto the
it
takes a
Many
allowed to be profane.
servitors, are ready to
which, as nimble
He
announces the
final
These are
is
their vocabulary.
Judging
name was
all
that
of
God
that
we were
a nation of Atheists,
He
that, deter-
mined to make reprisals for the terrors with which superstition had clothed Him, we were degrading even the name by
538
MISCELLANEA.
That
a
Divine judgments,
angels,
a spectacle which
may
It
is
and ought
to
confound ourselves.
light of,
make
God.
is
as infinite as
His being,
that the
name which
is
fills
with terror
an idle word.
by dissolving the sentiment of reverence. Closely connected with levity in the use of the Divine name is the profaneness which treats with contempt the positive institution of the Sabbath. Here the government
licentiousness,
is
implicated in the
sin.
the Lord's
Day by
as
mails.
The Sabbath,
to the
an external
supremacy of Christ
annul
It
it is
set aside,
with impunity.
sufficient
and vainglorious,
to a degree that
makes them
net.
ridiculous.
They
their
feel
burn incense
earth,
to their
own
scale heaven,
weigh the
their
own
right
and measure the sea. Their hand will get them the vic-
grandiloquent.
parison.
and the superlative their favourite degree of comTo hear their self-laudations, you would never
that they
dream
The consequence
AYe revile our
little
of this self-sufficiency is a
We
honour neither
God
rulers, and speak evil of dignities, with as compunction as we profane the ordinances of religion. Nothino; is P-reat but ourselves. It is enough to indicate
SERMON ON NATIONAL
these types of sin, without dwelling
SINS.
539
The imThey are so common that they cease to impress us, and in some of their aspects they are so grotesque, they provoke a smile more
upon them.
portant thing
is
to feel
myself
to
That the
Word
of
God, we have long since settled. Our consciences are not troubled, and have no reason to be troubled, on this score. We do not hold our slaves in bondage from remorseless
considerations of interest.
If I
know
backward
of the
abatement
evil.
We
We look upon it as an element of and not of weakness, and confidently anticipate the time when the nations that now revile us would gladly change places Avith us. In its last analysis, Slavery is nothing but an organization of labour, and an organization by virtue of which labour and capital are made to coincide. Under this scheme, labour can never be without employbut from principle.
strength,
is
Where
labour
is free,
work, which,
in
must end
in agrarian revolutions
and intolerable
it
distress.
The
it
first is
AVhere
employ
It
and
jiot
to
The
other
540
MISCELLANEA.
for
demands
employment.
unemployed.
The
multiplication of laLonrers
not only reduces wages to the lowest point, but leaves multitudes wholly
is
accu-
doomed
trasts
to perish of hunger.
The most
are
astonishing conincreasing.
of
is
poverty and
riches
constantly
Society
If labour
is left free,
how
;
is
be obviated?
either
make
;
must
arrest the
keep them from being born or, it must organize labour. Human beings cannot be expected to starve. There is a
point at which they will rise in desperation against a social
and faring sumptuously every day. They will scorn the logic which makes it their duty to perish in the midst of Bread they must have, and bread they will have, plenty. though all the distinctions of property have to be abolished The government, therefore, must support to provide it. them, or an agrarian revolution is inevitable. But shall it support them in idleness? Will the poor, who have to work for their living, consent to see others, as stout and able
as themselves, clothed like the lilies of the field while they
toil
not, neither
do they spin? Will not this be to give a The government, then, must find idleness?
;
but
how
shall this be
done
On what
it
make
certain
for his
support?
in
permanent arrangement, is by converting the labourer into capital that is, by giving the employer a right of property in the labour employed in The master must always find other words, by Slavery. The capifood and raiment. well as work for his slave, as feed and must always tal of the country, under this system,
as a
; ;
SERMON ON NATIONAL
clothe the country.
SINS.
541
temptations to agrarianism.
will
There can be no pauperism, and no That non-slaveholding States eventually have to organize labour, and introduce someit
and disastrous insurrections against the system which creates and perpetuates their misery, seems to be as certain as the tendencies in the laws of capital and population to produce the extremes of poverty and wealth. We do not envy them their social condition. With sanctimonious complacency they may affect to despise us, and to shun our society They may as they would shun the infection of a plague. say to us. Stand by, we are holier than you ; but the day of reckoning must come. As long as the demand for labour transcends the supply, all is well capital and labour are mutual friends, and the country grows in wealth with mushroom rapidity. But when it is no longer capital asking for when it is no longer labour, but labour asking for capital work seeking men, but men seeking work, then the tables are turned, and unemployed labour and selfish capital stand face to face in deadly hostility. We desire to see no such state of things among ourselves, and we accept as a good and merciful constitution the organization of labour which Like every human Providence has given us in Slavery. it is liable arrangement, to abuse but in its idea, and in its ultimate influence upon the social system, it is wise and
:
beneficent.
We
see in
it
erty
which
our traducers
their
may
upon
own institutions. The idle declamation about degrading men to the condition of chattels and treating them as
oxen or swine, the idea that they are regarded as tools and instruments and not as beings possessed of immortal souls,
betray a gross ignorance of the real nature of the relation
man
The property of man in man is only the propof another. erty of man in human toil. The labourer becomes capital,
542
not because he
is
MISCELLANEA.
a thing, but because he
of"
is
the exponent
radical notion
labour.
This
is tlie it
all legislation
upon
should be regu-
by
this
fundamental
idea.
The
question
now
arises,
Have
duty
to
our slaves?
we have given
occasion
make the slave a different kind of being from his master? Depend upon it, it is no light matter to deny the common brotherhood of humanity. The consequences are much graver than flippant speculators
of.
If the African
The redemption of Jesus Christ exwho are partakers of the same flesh and blood with Himself. The ground of His right to redeem is the participation, not of a like, but of a common, nature.
part in the Gospel.
Had
all
though
it
might in
He
could
must be able to call us " Brethren" before He can impart His saving grace. No Christian man, therefore, can give any countenance to speculations which trace the negro If he is not descended to any other parent but Adam. from Adam, he has not the same flesh and blood with Jesus, and is therefore excluded from the possibility of salvation. Those who defend Slavery upon the plea that the African is not of the same stock with ourselves are aiming a fatal blow at the institution, by bringing it into conflict with the To arm the religious sentidearest doctrines of the Gospel. ment against it is to destroy it. AVhen the question at stake is, whether a large portion of mankind can be saved, we want something more than deductions from doubtful i)henoniena. Nothing but the Word of God can justify us in shutting the gates of mercy upon any portion of the race.
He
to us
SERMOX ON NATIONAL
The
science, falsely so called,
is
SINS.
its
543
aid
which proffers
upon
such conditions
Amasa, who met him with a friendly greeting, " Art thou in health, my brother?" and stabbed him under the fifth rib. I am happy to say that such speculations have not sprung
from Slavery.
to justify
it.
They
falsehood
and
load
it is
upon slaveholdgeo-
them
Both are assaults of infidel faith, and both have found our records of upon the science their warmest advocates among the opponents of Slavery. Our offence has been, that in some instances we have
logical accuracy
of Moses.
vain deceit.
handle against us
Let us see to it that we give our revilers no above all, that we make not God our
;
enemy.
brethren
witii the
poor
and entrusted Let us receive them as bone to our guardianship and care. Let us recognize them of our bone, and flesh of our flesh. Redeemer, and the the same Father, as having the same
has scattered
us,
whom He
among
place, wdiether
is
just
harmony with the idea of we can heartily approve them in the presence of God? Have we sufficiently proAre our provisions adetected the person of the slave? quate for giving him a fair and impartial trial when proseDo w^e guard as we should his family cuted for offences? above all, have we furnished him with And, relations? These and such proper means of religious instruction? questions we should endeavour to answer with the utmost We have come before the Lord as solemnity and truth. The people whom we hold in bondage are the penitents.
Are our laws such
that
544
MIBCELLAXEA.
We have been provoked by and furious assailants to deal harshly with them, and it becomes us this day to review our history, and the history of our legislation, in the light of God's trutli, and to abanoccasion of all our troubles.
bitter
Let
it
be our
first
care to
commend
it
what does
signify
who
is
against us?
Our
slaves
and protect them, to give them the to introduce them to the hopes of They are moral beings, and it will a blessed immortality. be found that in the culture of their moral nature we reap
hound
to feed, clothe
life,
and
The
relation itself
pathies
evokes,
it
attractive graces of
human
character.
Strange as
it
may
sound
is
to those
who
men have
furnished
and love
to
their masters.
We
of the dead
and weep at the bier and there are many amongst us who have
even drawn our nourishment from their generous breasts. Whore the relations are so kindly, there is every motive of
on our part. Let us apply with unflinching candour the golden rule of our Saviour. Have we rendered to
fidelity
if
we were
in
in their circumstances,
we should
them to render to us? We ai^e not bound to render unto them what they may in fact desire. Such a rule would transmute morality into arbitrary caprice. But we are bound to render unto them what they have a right to desire that is, we are bound to render unto them
right
and just
that which
is
just
and
equal.
The Saviour
requires us to
exchange
influences
places, in
judgment, we may
SERMON ON NATIONAL
appreciate what
is
SINS.
is
545
no personal our duty
just
it is
as a
Commonwealth
to
develop
all
which the relation of Slavery contains. We have had yet been fully unfolded.
to the outer defences, that
to give full
is
to attend so
This
This day
confession.
is
and
circumstances
we urgently
There are blessings which in our present need, and we should make them
The
first is
the
may
be
known
unto
servility of spirit
moderation, I do not mean tameness and and by magnanimity, I do not mean what a consciousness of Aristotle seems to understand by it worth which feels itself entitled to great rewards. The true notion of it is a just sense of what is due to the dignity of the State, and an humble reliance upon God to make it equal
all
men.
By
;
to every occasion.
The mind
of
its spiritual
nature in
fulness of
itself,
endowments and aims at the perfection of its the consummation of an end which satisfies tke
its
being, while
all
its
it
but ascribes
unmerited bounis is
ties
of
God
the
mind
that
conscious of what
its
is
due
to
fulfilling
it
own
idea
truly
consciousness, the
viction of
in
its cries its
to
win the
feel
prize.
To know
that
we
to
are possessed
we
are
bound
pursue an end
worthy of them,
is
ment.
when we
pendence and
Vol.
self-sufficiency,
IV. 35
546
MISCELLANEA.
is
which
that
its
clue to
is
His bounty.
Humility
:
is
not a confession
mind
intrinsically little
it is
upon God, and of its relative nothwhen compared with Him. A Commonwealth is magnanimous when it comprehends the vocation of a State, when it rises to the dignity of its high functions, and seeks to cherish a spirit in harmony with the great moral purposes A magnanimous State cannot it was ordained to execute.
absolute dependence
ingness
It
is
superior to rashness,
It has an ideal
and
caprice.
which
left,
aims to exemplify
cultivates a
mind upon
a level with
its calling,
It
is
It dares
do
;
all that
it
may become
a State.
more
will
That we, as a Commonwealth, in the trying circumstances in which we are placed, may be able to exhibit this spectacle of magnanimity to the world that we may command its admiration by the dignity and
be content with nothing
self-respect of
secure
its
assent to the
wisdom of our
feel that
policy
that
we may
make
all
men
see
and
we
and not by jiassion^-should be a subject of our fervent supplications this day. Wisdom and courage are the inspiration
of God.
In the next
us, as guides
place,
we should
look to
Him
to raise
up
for
and
emergency,
men
of
as
counsel and
understanding.
They
Moses and
of Orange and
work they so haj>pily performed. To construct a Government of any kind is a work of no ordinary magnitude; but the Government of a free people, with its complicated checks and balances, it is given only to the loftiest minds to be able to conceive, much less to create. If ever there was
the
SERMON ON NATIONAL
SIN^S.
547
guidance of
patriotic statesmen,
brink of dissolution.
No human arm
equal to the
crisis.
No human
in
est
God
from
Him
alone
in pen-
and humility to seek His favour, and if it is His purpose to redeem and save us, in answer to our prayers He will cause the men to stand forth, and the people to honour and accept them whom He has commissioned to conduct us through the wilderness. In the meantime, let
itence
is
unfriendly to
we
new empire,
Happy
is
God
is
the Lord.
Finally, let us pray that our courage
may
be equal to every
emergency.
may
be through a
amid wintry storms. and the most impressive teachers of mankind are those who have sealed their
is
The oak
I'ooted
cost,
Our
State
may
:
suffer; she
it
may
shall
suffer grievously
she
may
suffer long
Be
so
we
love her the more tenderly and the more intensely, the more
bitterly she suffers.
be destined to
ings in vain.
flill,
Thermoj)yl?e was
have a
friend,
and reverence
for
648
sentiments of the
MISCELLANEA.
Let it be our great concern and duty be our watchword, and, leaning upon the liberty, regulated by law, our goal everlasting strength, shall achieve a name, arm of we whether we succeed or fail, that posterity will not willingly
soul.
human
to
know God's
will.
Let
right
let die.
THE
rian
Church
now
met and sitting in the city of Augusta, in the State of Georgia, to the
Richmond,
in the State
Assembly
is
Church
in the
United States
Synods, and
that
it
com-
members that it represents a people devotedly attached to the Confederate cause, and eminently loyal to the Confederate Government. The clianges which your honourable body has made in the Constitution of the United States, and which have been ratified and confirmed by the various States of the
Presbyteries,
God than
and wisdom which have characterized your counsels in the arduous task of constructing the new Government. We congratulate you on your success.
But, gentlemen,
in our
we
tliat,
it is
Constitution, admirable as
in other respects,
is
It
the
550
MISCELLANEA.
petition, to
way of respectful
Government of
of Jesus Christ.
may
The
The
The
fun-
They saw
clearly the
human
side
that
;
and that
They
failed to
is tlie
who must answer to Him for The consequence of this failto a single aspect of the case,
was
was injurious to there was nothing beyond them to check or control their caprices or their pleasure. All were accountable to them they were accountable to none. This was certainly to make the people a God and if it was not explicitly expressed that they could do no wrong, it was cersulting to
as it
God
was no tribunal
to take cognizance
of their acts.
all possible
forms of government
its
a democratic absolutism,
must become the
to be regarded as
The
if
will of majorities
supreme law,
the voice of
rulers are
if the voice
of
tlie
people
fact,
is
God
they are, in
It
is
the only
God whom
Imis,
bound
to obey.
yet
551
we shall sow the seeds of disaster and must contemplate people and rulers as alike subject to the authority of God. His will is the true supreme and it is under Him, and as the means of expressing His sovereign })leasure, that conventions are called, constitutions are framed and governments erected. To the extent that the State is a moral person, it must needs be under moral obligation, and moral obligation without reference to a sustop there,
failure.
we
We
perior will
is it
is
flat
contradiction in terms.
it
If,
then,
tlie
State
an ordinance of God,
exists
fact.
If
to all
Imman
Let us
will.
decrees,
and
to
which
all
human
new Confederacyj
is
a mere expression of
human
and. measured by those eternal principles of right which stamp it at the same time as the creature and institute of God. And of all governments in the workl, a confederate government, resting as it does upon plighted faith, can least aiford to dispense with the supreme Guardian of treaties.
and
see done.
We
it is
not
which enjoys the light of Divine revelation to acknowledge in general terms the supremacy of God; it must also acknowledge the supremacy of His Son, whom
enough
fjr a State
made
by whom also He power in heaven and earth is committed. To Him every knee shall bow, and every tongue confess. Pie is the Ruler of the nations, the King of kings, and Lord of lords. Should it be said that the subjection of governments to Jesus Christ is not a relation manifested by reason, and therefore not obligatory on the State, the answer is obvious that duties spring not from the manner in which the relation
all
things,
all
the worlds.
To
Jesus Christ
652
is
MISCELT.ANEA.
the truth of the relation
itself.
If
the fact
the
to
is so, that Jesus Christ is our Lord, and we know no matter how we come to know it, we are bound
it,
acknowledge
and
act
upon
it.
father
is
entitled to
and a king
is
no mat-
how
them
is
ascertained.
Jesus Christ
we
Word
But
of God.
it
may
be asked
and
this
is
Has the
of
Word
God ?
The answer
it
requires a distinction,
viate all difficulty.
and
meant that the State has a right to prescribe them as a rule of faith and practice to its subjects, the answer must be in
the negative.
The
State
is
As
human power
acts.
In these matters he
is
re-
He may
Turk
or
Pagan
it is
no concern of the
as he walks orderly.
must be over
the
We
utterly abhor
jurisdiction in the
domain of religion, in its relations to the conscience or conduct of others, and we cordially approve the clause in our Confederate Constitution which guarantees the amplest liberty on this subject.
State
by "accepting the Scriptures" it is meant that the itself believe them to be true, and regulate its own conduct and legislation in conformity with their teachAs a moral ings, the answer must be in the affirmative.
But
if
may
person,
it
vidual citizen.
To
say that
its
conscience
is
is
to say that
is
made up
553
of conflicting and even contradictory elements. The State condemns many things which many of its subjects approve, and enjoins many things which many of its subjects condemn. There are those who are opposed to the rights of property and the institution of marriage, yet the public What, then, conscience sanctions and protects them both.
is
It
is
clearly the
sum of
to
those
and
It
is
which
bound
obey in the
God
is
enun-
in the Scriptures,
becomes only the more solemnly imperative. And as the eternal rule of justice, the State should acknowledge it.
Considered
in
its
it
no more
when he worships
it
What
to
life
itself,
and what
enjoins
upon others
organic
It has
an
of the individuals
it
who compose
Word,
and
is
under the
is
obvious from
The
will of
God,
as revealed in the
that relation
It
is
rather a
power.
and
of rulers
It
is,
in other words,
a limitation, and not a definition, of power. The fornmla according to which tlie Scriptures are accepted by the State
is:
Nothing
shall be
forbid.
The formula
is
554
MISCELLANEA.
shall be
Nothing
Surely the government of no Christian people can scruple to accept the negative limitations of the Divine Word. Surely, our rulers do not desire that they shall have the liberty of being wiser than God. The amendment which we desire, we crave your honourable body to take note, does not confine the administration
do nothing in the
office
incon-
quired to
He
assume the
as the re-
and
he
Avill
sanction
no
authority.
The
is
religion of
the State
one thing
who
may happen
The
to be at the
head of
is
affairs
quite another.
embodied
life.
in its Constitution, as
organic
Church and the State. To any such scheme the Presbywe think we can safely venture to say, the
State, as such, cannot be a
The
fore,
member, much
less,
there-
can
it
and
are
to
They cannot be mixed or confounded without injury both. But the separation of Cliurch and State is a very
is
different thing
Here
from the separation of religion and the State. where our fathers erred. In their anxiety to guard
555
They made
it a moral person, and yet not accountable to the Source of all law. It is this anomaly which we desire to see removed
and the removal of it by no means implies a single element of what is involved in a national Church. The amendment which this General Assembly ventures respectfully to crave we have reason to believe is earnestly desired, and would be hailed as an auspicious omen by the overwhelming majority of the Christian people of these Is it not due to them that their conConfederate States.
sciences, in the future legislation of the country, should
be
wound
or grieve
They ask no encroachments upon the rights of They simply crave that a country which they love others. should be made yet dearer to them, and that the Government which they have helped to frame they may confidently
them
?
commend
to their
Him He will honour. Promotion Cometh neither from the East, nor from the West,
God
is
the ruler
among
the nations
Him
Our
Pagan republics
we baptize it into the name of of Greece and Rome, Christ. " Be wise now, therefore, O ye kings ; be instructed,
ye judges of the earth
;
He
is
be angry, and
kindled but a
what the world has never* yet beheld, a truly Christian Republic, and we humbly hope that
long to
see,
We
God
has reserved
it
and glorious idea. God has wooed us by extraordinary goodness He is now tempering Let the issue be the penitent us by gentle chastisements. great people at the footstool of His Son. this of submission what we desire may be expressed The whole substance of
States to realize the grand
;
556
MISCELLANEA.
in the following or equivalent terms, to be added to the section providing for liberty of conscience:
to
He
is
instructed
like unto a
man
that
is
an householder,
old."
new and
Matt.
nriHE
--
He was
;
ad-
Seminary
and the
was rendered
ions
it
more impressive by the example of the varied provisHe Himself had furnished in the discourse which closes. The scribe instructed unto the kingdom of
which
is
heaven
the
Among
;
the
The kingdom of heaven here means the doctrines of " Now we are to take notice that it was the way of Christ, in His preaching to the Jews, to express the
the Gospel.
His Church under the Gospel, by alluding to those of the Jewish Church under the law, as being known and familiar to them. Hence He calls a Minister, or preacher of the Gospel, a scribe ; and this from the analogy of what the scribe did in the explication of the Mosaic law, with what the Gospel Minister
offices
to
was
to
Christianity
do in preaching and pressing home the doctrines of upon the heart and conscience." *
Instructed,
schooled or disciplined
^
to the
work.
657
It im-
South, vol.
iii.,
p. 6.
558
jilies
MISCELLANEA.
a preparation of laborious study.
His
qualifications
were the result not of inspiration, not of sudden or miraculous infusion, but of diligence, application and thought.
law was trained to his office; so the Gosmust be trained to his office. Thus much certainly is intimated by the very word scribe, and particularly does it intimate a thorough knowledge of the sacred text. The Scribes were specially charged with transcribing the sacred books, and they were required to have a critical knowledge of their contents. The similitude of the householder represents the skill and ability with which every Minister should accommodate himself to the varying wants and conditions of his hearers and of his age. The housescribe of the
The
pel Minister
The
"
new and
So the Minister
to be fully furnished
variety of learning
and
a copious
mind
and
ence
We
is
are to guard against the supposition that the referto novelties in doctrine.
but
So
like
pabulum animi,
yesterday, to-day
and forever
may
tastes,
are not
time
may
The
Minister
always to be
He
is
to
be able
amid
all
situdes of society
and opinion.
He
aim
to
be able to com-
mend
all tastes
at, to
and
to all con-
sciences.
This
is
what he
is
to
be like a house-
559
emergency.
But how
is
he to do it?
qualifications
which
fit
man
to discharge
To
first
this
The
thing required
is
There are
two things, apart from the want of piety, which the Constitution of our Church seems particularly to guard against in weakness and ignorance. Is the selection of its Ministers
man
uieak f
Minister.
he
is
not
?
fit
to be a
is
It
evi-
What
falls
below
likely to
The world
capacities
tal-
Now the
men vary
is
an average degree of
It
But
something more
is
the pro-
faculties.
Any undue
preponappre-
to
be deprecated.
Our
our
intellectual
powers
should
not
is
It
mind
Eccentricities of
mind should
Physical deform-
altar,
the pulpit.
and mental deformity should preclude a man from He should have no hobbies. The Scriptures
and gravity of mind, and that they sliould be apt They must be men who can command respect, and not buffoons or mountebanks. It will probably be II. They must be educated men. admitted on all hands that a Minister ought not to be a fool, but it is not so generally conceded that he ought to be one
to teach.
560
MISCELLANEA.
has enjoyed the advantages of a liberal education.
as insisting
who
that
on a learned ministry;
a sheer impossibility.
The
majority of no profession
and learning
still
is
The men
probability
in the
is,
United
This
America
men, I
j
men
and Owen.
is
they give us
men above
the general
But what I mean by an educated man is one who has had the mental discipline which a course of liberal studies imparts. There are three eifects of a liberal education ] Enlargement of the mind the mystery of growth. 2. The formto particular departments of study.
:
men devoted
ation of habits
The mode
of intellectual exercise.
The
acquisition of knowledge,
results
effects
is
of a liberal education.
All
may
that
and judiciously.
There
a self-taught man.
is
all
preliminary.
There must
also be dis-
with provisions.
The
IV. The reasons for an educated ministry He gave the Apostles super1. The example of Christ. He naturally the habits which come to us by discipline. gave them by inspiration the professional knowledge. This is the Min2. The requisition of aptness to teach.
ister's office,
and a noble
office it is; it is
alms to the
soul,
561
But
it is
said,
plain the
way of
he
own
in
experiences.
reflection the
But nothing
is
essential. None but a man of mind can be an experimental preacher. The most of us dare not attempt it. I never knew but one
from the
fully successful in
it,
The nature of
the case.
Theology
a science of inter-
pretation.
(1.)
We
is.
(2.) (3.)
enter into the age of the different writers. generalize and arrange.
4.
We We
must must
The
injunction, Let no
man
despise thee.
age.
ister
must be on a
conclude
level with
his
We
To
1.
Be
of attainment
felt, after
No
learning
is
useless.
We
can lay
all
The
selves.
Intense thought
required.
Do
noth-
Make
all
This renders
it
permanent
The
when
the faith
By whom we have received grace and among all nations, for His name."
apostlesliip, for
obedience to
Rom.
i.
5.
permanent features of the ajjostolic office were the same as those of the ministerial office at the present All that was peculiar has passed away, and there is not day. a shadow of foundation in the Word of God for the prelatical opinion that in their peculiar duties the Twelve could be To have seen Christ with the natfollowed by successors.^ indispensable prerequisite for discharging ural eye was an the apostleship. They were in an the distinctive duties of
'
THE
What were
itself
The word
class of
gives us no clue to its scriptural application to a particular men. 1. It was necessary that the Apostles should have seen Christ with their bodily eyes, for they were to be eye-witnesses of His 2. They were resurrection. Acts i. 22, ii. 32, iii. 15; 1 Cor. ix. 1, xv. 15. It is affirmed of it that it is "built to organize the Christian Church. upon the foundation of Apostles and Prophets." Eph. ii. 20. " And keep
1 Cor. xi. 2.
3.
Also verse
of
And
when
come."
As founders
the Christian Church they were vested with extraordinary powers for the
These
separate
from the ordinary duties of the ministry. Have the Apostles any successors in their
office?
:
be answered in the negative for the following reasons 1. No one on earth now has ever seen Christ. 2. No one is invested with miraculous powers.
The duties in which it is supposed the Apostles had successors are not mentioned in Matt, xxviii. 19, 20, which contains the institution of the ministry that was to last till the end of the woi'ld. The hypothesis of three orders in the ministry is, therefore, a mere fiction, and opposed to
3.
the whole spirit of the Gospel. 4. It can be shown how Prelacy arose from Presbytery, but it never can be shown how Presbytery arose from
Prelacy.
562
563
in order
were required
to
all
own
"
senses.
rests
office,
Hence Paul, in vindicating his claims them upon the fact that he had seen
?
Christ.
Am
I not an Apostle
Christ our
am
I not free
have
not seen
Jesus
Lord"?
we have
rea-
son to thank
God
that, in the
now
Hence
the lan-
is
was
whom we
among
all
nations for
His
name."
istry.
diate end,
present discourse.
I.
The
office is
rests
ity
of God,
amply sustained by the testimony of Scripthe appointed channel through which the sav-
ture.
This
ing doctrines of the Gospel are to flow out upon the world. " For after that in the wisdom of God, the world by wis-
dom knew
not God,
it
pleased
God by
"
the foolishness of
Now,
then,
we
are
God
us we pray you, in Christ's stead, be ye reconciled to God." " And He gave some Apostles, and some Prophets, and some
Evangelists, and some Pastors and Teachers, for the perfect-
work of the
That the
ministerial office
was designed
to be
permanent
664
MISCELLAXEA.
Go
ye, tliereforc,
and teach
all
them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe and, lo, I all things whatsoever I have commnn<led you am Avith you alway, even unto the end of the world." It would be difficult to conceive how the doctrines of the cross could be widely and successfully and faithfully disseminated
:
without such an
office in
the Church.
If
we depended
is
that few
fewer still would obey the holy commands of the Saviour. " Faith comes by hearing," and hearing sttpposes a living
Minister.
Such
is
of the Spirit of
them unless by constant and reiterated Sinners hate the truth and will not come to it, and effi3rts. would willingly and gladly live in a total ignorance of it, and yet their eternal all depends upon a cordial acceptance
that
it
God"
its
attention
and hearty approbation of the truth There must be men, therefore, set apart
them, to enforce
its
as
it
is
in Christ.
it
to hold
up before
claims with
all
There
must be Christian Ministers, clothed with Divine authority and commissioned to go forth among the rebellious sons of men and to urge upon their acceptance the gratuitous offi^r There must be men to warn the guilty of their of life. danger, to point the mourner to the source of consolation, and to stand and plead for God in the midst of a crooked and perverse generation. The ministerial office is a necesIt is the appointed means by sary, an indispensable one. which a knowledge of the Saviour is kept up and diffused among men, and we cannot conceive the awful spiritual gloom which would cover the world if all the watchmen on the walls of Zion were to lay down their trumpets and
565
for eternity.
office
is
up
God and
We
" not of
men
is,
neither by man, but by Jesus Christ and God the " By whom (that
by Christ) we have received grace and apostleship for among all nations for His name."
view
to the faith.
The two
;
true, justifying,
its
requirements.
therefore, to persuade
God through
Christ, to
His
offices,
upon
Him
and
Him
tion
and redemption." He is to Ivuow nothing among his people " but Christ Jesus and Him crucified," and he is
to " travail in birth for them until Christ be formed in them " the hope of glory " until they be strengthened with might by His Spirit in the inner man until, being rooted and grounded in love, they may be able to comprehend with all saints what is the breadth and length and depth and height, and to know the love of Christ which ])assetli knowledge, tliat they might be filled with all the fullness of God." The Minister is sent into a world at enmity with God, in a state of rebellion against His rightful authority and under His wrath and curse. The business of the iSIinister, thus commissioned and sent forth, is to hold up Christ before these rebels as " the Lamb of God which taketh away
;
He
is
Divine image
He
goes
among men
spiritually dead.
566
MISCELLANEA.
his errand
is
and
to bring
them
to life.
He
goes
among
men
business
to
warn them
to flee
and undone, and his them from the power of sin and from its tremendous doom. The language of the Apostle is strong it is obedience to the faith among all nations for His name. The duties of tlie Gospel Minister are solemn and momengoes
is
He
among
work
to free
tous
to while
is
It is not enough that they obey the Gospel. and acknowledge its doctrines, but they must surrender their whole hearts to the Saviour and govern their Every thought must be liv.es by His holy instructions.
to see that
men
know
its
truths
brought in captivity
to
Lofty
all in all.
it
The Gospel
will
prove a savour
offered a sacriin
In vain the Saviour died, and the sins of His people, and brought
an everlast-
Him
and King.
Obe-
Minister
is
obey the
trutli.
an
always
toil.
and that
humis
III.
The
the
glory of God.
Men
His name." The Gospel glorifies God by the strong light which it throws upon His character and government, and all who
567
His eternal
character
is
justice.
who reject it vessels of wrath make known His power and declare The brightest exhibition of the Divine
tlie
Lord Jesus
Christ,
is
and
reflected
unto
God God a
them
too.
means of making it known, must Hence the Apostle says, " For we are
to the
and
in
unto
life."
God
and in the fact that His own glory consists in the excellence of His infinite perfections we have the strongest assurance
that in all things the
Lord of all the earth will do right. Should we suppose for a moment and I would not for the world harbour the supposition should we suppose that His counsels were controlled by any other end, we could not have the same security for the wise and equitable govern-
But
it is
Him
Him
Him
whom
immediate
upon Divine authority, the take this honour unto himHence the Apostles are self, but he that is called of God. ahvays explicit in stating that they received their commisPaul was " called to be an Apostle, sepasion from above. I'ated unto the Gospel of God," " called to be an Apostle of Jesus Christ through the will of God ;" and the Prophets, Evangelists and Teachers, it is more than insinuated, deIt is daring presumprived their commission from God.
1.
If the
ministry rests
authority of Christ, no
man may
tion for
any
man
to iutiude
office
568
MISCELLANEA.
has not been called to
it
who
It rests
men who
to their
His Son.
He calls them
on
imupon them a deep conviction of duty, and excites iu their breasts corresponding desires to promote His glory in the Gospel of Christ. If men engage in the ministry from
Spirit
their liearts,
work by
the operations of
His
presses
Holy
2.
Spirit,
God
mes-
by assuming
How
who
reject the
He
to reject his
identified Himself Avith the meanest of His foland regards the wrongs inflicted upon them as wrongs inflicted upon Himself, how surely will He make common cause with His Ministers and treat all the despisers of them and their message as despisers of Himself. When a Minister of the Gospel beseeches sinners to turn from the error of their ways it is God who does it by him, and to disregard the warning of the Minister is to despise God. " Now,
deemer has
lowers,
then,
we
God
did
we pray
Oh
it
lips
of a Gospel Minister
in
It
is
an
as
God
"
Take
heed, therefore,
for eternity.
how ye
hear."
Hear
is
"obe-
upon
this end.
is
It
is
to be regretted
that too
much
of ministerial labour
functionary.
The
and
ambassadors of
cess in their
God
work.
are required
to preach
must
Mobile
569
it.
My
;
ministering breth-
ren, let us
damned
motion
us preach for
life
and death
;
let
us
com-
We
fixed
upon
it.
We
reason
why we meet
with so
it
little
success
is
that
expect success.
Often
would surprise us
is
to be told that
too
much
of our labour
merely functionary
spirit in
dry
matter of course.
laboured.
which Paul
Spirit,
He
and that
object,
he
endeavoured
to accomplish.
we have " received grace and apostleship/or obedience to the in Christ's faith among all nations for His name;" that stead we nuist beseech sinners to be reconciled to God." 4. If we would bring about obedience to the faith, fidel''
ity in
is
indispensably necessary.
A
in
its
manner
of
No
truth
God
valueless,
fails to
declare the
The dochuman
a day of
must be
faithfully proclaimed
whether the
is
This
God;
in order to suit them to the But such abominable temporizing, is unworthy carnal mind. He must preach of a Minister of the everlasting Gospel.
570
MISCELLANEA.
It
is
the truth, the whole truth and nothing but the truth.
this
which God employs in awakening and converting the sinner and in the sanctification of His people; and it is the
to see to
it
that
And
offices
faith
blessed Saviour in his work and must be held up before them as the object of their and their only Saviour. Moses, in the Law and the
;
Prophets, wrote of Him of Him do the Scriptures testify, and the sum and substance of the Gospel is Christ "our wisdom, righteousness, sanctification and redemption." But it is not only necessary to preach the whole truth it must be preached in its proper connection and dependence. Much injury may be done by presenting the truths of the Bible in a detached and isolated form. For instance, the
;
Divine sovereignty
lead to Pelngianism.
may
man
in such a
manner
as to
But fidelity also implies plainness and simplicity. There some men who enter the desk only to show themselves, to gratify their vanity in the applause of their hearers, and to exhibit their learning and fine attainments at the peril of their own souls and the souls of their people. These men we always expect to find preaching in buskins. But
are
he
who
unless
they understand
what they are required to obey. He is sent to teach them, and what sort of instruction is that which is couched in language beyond the reach of their capacity? He might as well talk in IJatin or Greek as speak in a style of which they are not masters. How different was the manner of Paul " And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you " And my sj^eech and my preachthe testimony of God."
:
571
reported
an old
woman
in the
Preaching, to
be powerful, must be
direct,
and
it
cannot be direct
It
is
when
it is
this directness in
many
them
had
some
This
out
it
secret
is
means of ascertaining
is
their characters
and
state.
man
The
epistles
of Paul
He
M'ith the
wants of
advice and instructions are eminently suited to their respective states. "
Who,
then,
is
whom
His household to give them meat in due season ? Blessed is that servant whom his lord when He eonieth shall find so doing." 5. It need hardly be remarked that earnestness is a necessary feature of successful preaching. At the bar and in the Senate chamber we find men deeply interested and heartily
his lord hath
made
ruler over
engaged
in the cause
the house of
God
and
too frequently
There are men so scrupulously careful of corand decorum, that it would almost seem that they w^ould sooner sacrifice a soul than commit a blunder in
exhibited.
rectness
grammar
Minister
or perpetrate an
awkward
gesture.
How
can a of
who
feels the
realities
eternity, be cold
to flee
come?
Heaven
or hell,
life
or death,
his
572
MISCELLANEA.
it is
received or
Can he
mendous storm upon him and not be in earnest in warning him of danger? Eternity is at stake! The Minister must be earnest if he has the soul and feelings of a Christian he must be earnest. The law thunders in terrific peals its notes of condemnation the Saviour groans and dies and meets its demands yet the sinner is asleep asleep on the very brink of hell, and who will awake him ? Sinai and Calvary alike urge the Minister to be earnest he must lift his voice like a trumpet until the sinner hears his warning and obeys his instructions. Isaiah was in earnest, Paul was in earnest, all the faithful Ministers of Christ must be in earnest. There is too much at stake to trifle here. The soul, the soul, the immortal soul is deeply concerned, and
; ; ;
and death
?
as dryly
and coldly
as a question in phi-
losophy
6.
Much
He must
to
be a
pious man.
the apostle in
companions.
be a
my text, He must
be inseparable
own
heart
He
must
Spirit
man
of prayer.
The Holy
Holy
Minister
own
He
nuist
God
!
And oh, for them and leave them in God's hands. " Alleluia the Lord what a precious privilege is this God omnipotent reigneth !" " Lo, I am with you always, even to the end of the world."
God
!
573
The Minister must also be a man of deep humility. He must feel his own nothingness and vileness and his entire dependence upon Divine aid. The Apostle Paul gloried in
his infirmities that the grace of Christ mia:ht be maornified.
When
in all.
Just in
whole success of
his ministiy
He
an instruhelp must
and
whence
all
his
and spiritual
self-sufficiency are
man who
do
skill or learning to
work of grace will find at last that " vain is the help of man" "whose breath is in his nostrils." There is need,
then, of deep humility
Divine aid
the glory,
if
among
;
his people
The work
is
God's
He must
have
and go forward in our own unassisted strength. He may justly give us up to " Woe to them that lying delusions and a reprobate mind. for help, and stay on horses and trust in go down to Egypt chariots, because they are many, and in horsemen because they are very strong but they look not unto the Holy One Paul may plant and of Israel, neither seek the Lord." ApoUos water, but God alone can give the increase. "So,
if
and
we
trust to ourselves
then, neither
is
watereth, but
God
Yet
there
is
if he would be successful in his work, he must feel the weight that rests upon him. " So, thou, O son of man, I have set thee a watchman unto the house of therefore thou shalt hear the word at my mouth Israel and warn them from me. When I say unto the wicked,
;
if
574:
MISCELLANEA.
liis
man
way
If a
shall die in his iniquity, but his blood will I require at thy
to turn from
if
which
in
some sense
is
committed
feel
on his shoulders.
instruction,
He
if
and
is
him for spiritual guidance and any perish through lack of knowledge
He
to life
sees
;
men
dead, and he
them
he sees
he sees them in a
lust, and he, under God, must break the charm, bring them back to allegiance, and present them perfect, washed and sanctified before the
Ah, well may we exclaim with the things?" A word or look may stab the Saviour in the house of His friends, and
presence of his Father,
apostle,
''Who
is
The
responsibili-
of
tiie
be found,
who
its
duties, to
assume the
Divine
aid.
office
without the
strongest
assurances
of
He
thing
Word, and oh what a fearful preach philosophy and vain deceit when his
flock with the bread of God's
;
!
Who
own
can dare,
to preach himself
devices in
Let the Minister feel his responsibility as he should feel it, and he will be found very careful as to what he preaches and how he preaches.
God?
575
He
will then
Him
cru-
cified,
the
for salva-
tion to every
7.
it is
must be an
for
Minister's heart.
He
should
should
casts a slur upon the must be a subject of deep solicitude one who loves the law and government of God to find
own
salvation.
it
Unbelief
men
in rebellion against
is
Him.
This
trait
of ministerial
character
" I have been very jealous," says he, " for the
hosts, for the children
Lord God of
nant, thrown
down Thine
I,
and
slain
left,
and they seek my life to take it away." His chief concern was for the honour of God he was very jealous for the Lord God of
even I only,
;
am
and was deeply grieved that the children of Israel had abandoned His worship. The Gospel does glorify
hosts,
God
glorifies
God
day nor night, to ascribe glory and honour and power and dominion to the Lamb that sitteth on the throne for ever and ever. 8. The work of the ministry must occupy the Minister's undivided attention. He must be free from worldly cares and secular pursuits. The duties of his office arc arduous and responsible they require an intimate acquaintance with his people, communion with God, and patient and laborious study. He cannot discharge them faithfully and succease not,
;
of the redeemed
who
cessfully if he finds
it
necessary to add to
them the
iuu'ass-
The
which renders him familiar with the wants if his time in the week is
576
vided
if
MISCELLANEA.
his
attention
It
is
has
been
greatly
occupied
with
worldly pursuits.
their Minister fully
it
they discharged
success
and richness of
office
if
He
carries
upon
his
shoulders in the
bear an angel
to its
down
It
is
we add
laiiour of secu-
lar pursuits ?
They
must
live
must
They have a
suppose.
It
right to
is
commonly
is
a prinforcibly
Word
of
God and
cannot abandon
try
is
it
now without
a Divine appointment
for Avise
There
no imposing cere-
it is
And
done wonders
for the
world
Has
it
it
dumb?
Has
not
balm of consolation?
Holy
Spirit will
power on the heart. " For as the accompany it and give rain cometh down, and the snow from heaven, and returneth not thither but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread
to the eater, so shall
my word
my mouth
it
me
void, but
it
shall
577
Success
is
Without such encouragement, who could preach? Who would assume the perilous responsibilities of the sacred office if he had not more than human aid and more than human consolation? But the Saviour is with him and a glorious eternity before him. " And round about the throne were four and" twenty seats, and upon the seats I saw four and twenty elders sitting, clothed in white raiment, and they had on their heads crowns of gold. The four and twenty elders fall down before Him that sat on the throne and worship Him that liveth for ever and ever, and cast their crowns before the throne, saying Thou art worthy, O Lord, to receive glory, honour and power, for Thou hast created all things, and for Thy pleasure they are and were created."
always with him.
. .
Vol.
IV, 37
APPENDIXES.
APPENDIX
A.
PART FIRST.
Ecclesiastical
Boards
necessary^
and
THE
served
find the
tendency of the
human mind
to extremes.
Man, by his
fall, lost
him
As
it is,
we
human mind
to the other.
is
like the
pendulum, perpetually
vergin^ii;
from one
extreme
This tendency
version of truth.
when the
per-
some great
When
utmost powers of intellectual vigour, it resist that impulse by which the mind
opposite extreme.
not in
human
nature to
So has it been in the recent controversies in which our Church has been so warmly engaged. The truth of God as it is contained in the doctrines of -His Word, and the purity of those ordinances which have been established in His Church, have been both assailed, and both triumphantly defended. And as the power, with which such opposing views were advocated, has been great, and is still threatening us with a renewed assault, so has it called forth a fiercer and more determined resistance. Every position occupied by the enemy has been reconnoitred, and every possible force brought to bear against them. It is unavoidably necessary that in such an attitude and spirit
of
hostility,
we should be disposed
to entrench ourselves
on the most
581
opposite grounds.
therefore, be manifested in
582
some quarters both as
cipated.
it
APPENDIX
A.
Such a tendency we must regard as the result of that interwhich the spiritual machinery of our Church was imijelled when the heavy sea burst upon her, and threatened to impede her onward progress and which after the storm has subsided, carries her forward with accelerated speed. Viewing it, therefore, as in itself good, and as meaning only good to the Church, there is no
nal pressure by
;
Our
is
to
make an
accurate
sails,
and
forward
The
it
tendencj' of which
especially manifested as
These have become the and are now regarded by some with
Rejecting, with conscientious repro-
and
distrust.
bation,
who would
enslave
the
Church to the despotism of merely voluntary associations, originated and controlled by men bej^ond the Church, and irresponsible to it, and siibject to no immediate and direct control of the Church, these individuals are now found denying to the Church the power of framing sucli organizations for herself, and denouncing those she has instituted as anti- scriptural, anti-Presbyterian, and dangerous. Thus have these worthy individuals been led by their microscopic examinations into all the evils, actual and possible, connected with Boards
and Agencies as found
control
in the
and review of our own ecclesiastical judicatories. Hitherto the controversy was between the claims of Boards and Agencies as existing under one or other of these conditions. The question propounded to every conscience was not whether such means were scriptural and proper in themselves considered, but whether they were more scriptural and expedient when employed by the Church or when controlled by voluntary associations. This and this alone was the dividing line by which the views so strenuously maintained by the opposing parties in our Church were separated. Both agreed in regarding such missionary operations as imperatively required by the spirit and precept of the Gospel, and as of allcommanding interest' and importance. Both agreed in acknowledging the absolute necessity of some instrumentality by which these operations might be carried on. Both agreed that Boards and Agencies were necessary as this instrumentality, so as that without these, in some form, the duty, however plain, could not be discharged. But
DR.
tliey differed,
583
the one
the Church.
Argument
citj';
against Boards,
"a
it
"It was not," says the author of the subject of discussion how the Church
societies
by common consent
or specific
Church felt that she could gain her point and secure the desired oversight and control, by placing the societies or organizations under her
own
It
supervision."
is,
lute necessity of
Boards and Agencies was unquestioned during the These things were laid down as first principles, and assumed data from which both parties started in their The wide diffei-ences in the results to introductory demonstrations. which these parties were led arose not from any variance in the premises, but from the method by which they arrived at their respective
This being
so, it is
conclusions.
Church" during
all
They
They have
The
doc-
Church on
this subject
was
established.
That doctrine
was never once questioned during the severe and scrutinizing investiThat docgations to which this whole subject has been submitted. trine she still upholds, and upholds too as the golden treasure which, It was at immense price and hazard, she has rescued from her foes. one of the piizes of victory for which she struggled. It was one around which her soldiers fought with most resolute bravery, and which, after it had been seized by the enemy, she regained after many It is, therefore, endeared when by the recollections a hard encounter. of the past it is associated with the memory of striving times and
noble exploits, while with
firmness of some
its
to the
enemy
is
sacredly
entwined.
Still it is
may be
false.
Our
Church, and these individuals among the rest, may have been shortGrant that this may be so, still the presumpsighted and mistaken. Possibly our Church may tion that it is not is irresistibly strong. have originated this system of means, and persevered in its approval through
evil
for
584
APPENDIX
A.
the liberty of its full and unrestricted enjoyment, and all this time have been contending for that which is unscriptural, un-Presbyterian and dangerous. All this is possible, but who will say that it is
probable f
The presumption,
in
then,
is
it is
strongly
The
lies
onus probaiiili
On them
declare
it
is
to be.
difficulties.
These attach
estab-
They must
is
Nor
this
all.
These
to perform.
They acknowledge
only diflerence
secured.
is
as fully as as to the
we do the necessity of the end. Our means by which that end may be best
are those already in operation.
These means have been sanctioned by adoption, by long trial, and, as is believed, by eminent success. Now it is incumbent on these brethren to show not merely that this means is liable to objection and abuse, or They must make that it has been actually abused in time past. it evident that it necessarily leads to such evils, and that these evils
They must further provide a system of it. means by which the end, which, as they allow, must be A'ITAINED, This system of theirs, they must show, is free can be accomplished.
are inseparable from
from
all
similar
is
difficulties
and
abuses, and
and expedient.
All this
our objectors are under obligations to do before they can fairly call upon us to abandon the existing system, and to endanger an end of
such necessary and transcendent importance. If, then, such objectors either propose no substitute whatever for our
present system, or one which
follows that
all
is
of doubtful expediency,
it
most
clearly
their objections,
however
is to be necessarily retained, and that our would be recreant to duty, and justly chargeShe would leave her ships and disarm her forces able with folly. because chargeable with some deficiencies, and that, too, while the enemy was in sight, and she was under positive command to put forth to sea and war a good warfare against the ])0wers of darkness. 1 will, therefore, proceed to take up the difficulties in the objector's plan, and by showing its untenableness construct a negative argument It is incumbent upon him to give us some S3'sagainst his position. tem which will meet all the difficulties of the case, and failing to do
Church
abandoning
it
DR.
this
SMYTH ON CHURCH-BOARDS.
all
585
The very
is
we
fact, if it is
fact,
admitted
on the one hand, he utterly fails to provide a system adequate to the wants of the case, is conclusive evidence against him. Allowing, then, the existence of many incidental evils in our existing system, which
nevertheless
Chui'ch,
commends
will
poition of the
we
difficulties as great, if
not
What,
is
then, I ask,
is
met?
It
common with
harvest.
Lord of the
The
suc-
heathen world
cess.
is,
its full
The
own country,
also,
are to be met, by a
These
claims require for their fulfilment the education of candidates for the
and the sending forth and sustaining them when ready to For the accomplishment of this work, which is of such evident greatness, the co-operation and assistance of every church is required to supply the men and the means, and in addition to this some Agency by which these men and this means may be disposed of to the best advantage, and by which
sacred
office,
all
may
be con-
ducted under the most watchful responsibility, and with the greatest
possible economy.
for a
moment
;
number of candidates
to be
brought forward
the
in tlie vine-
yard
liberality,
;
ami yet
the wisdom,
and toil involved in the management and outlay of the funds and the daily and hourly demands which are made upon the Church by these innumerable calls from all quarters for immediate direction,
assistance,
in connection
and co-operation. Let any one fairly consider these things with the department of education, or of domestic misof publication, or of our seniiiimies
how
vast
is
the end to be
how
wisely adapted
ment.
Let
in
it
also be
remembered that
these claims
come
ui)on the
and in urgent denjand for their iunnediate consideration and provision. Let it also be borne in mind that the change of circumstances continually requires a chauiie
all
Church
times,
586
in the
will
APPENDIX
arrangements of
tlie
A.
It
be thus most certain and evident that for the wise management of these operations, a permanent bodj^ of some kind, entrusted with If, therefore, as is addiscretionary powers, is absolutely necessary.
mitted, the
Church
is
ecclesiastical bodies separate and distinct from the ordinary courts of the Church not only occasionally and for a short term, but as permanent agencies, indispensably retpiired. Now, what is the system proposed as a substitute for our existing
some
one?
objector, ''that
no adequate arrangement
is
in
our
Book
we apprehend,
a great mistake.
In the
first place,
the Con-
any mis)
sionary
xviii.
In
Book
officers for
made
So
far,
funds are concerned, our Constitution has made most abundant provisions."
cal
We know of nothing which more strikingly illustrates the practiwisdom of the Divine provision of Deacons as collecting agents in each congregation than the fact that, after long and mature experience, the American Board has recommended the ai)pointment of simi"
lar
its
successful
method of
increasing
its resoiu-ces.
a competent number of them in each particular church, but Ave insist upon it that Presbyteries, Synods, and the General As.sembly should
also
Those
but acted for the whole college of Apostles. By entrusting all pecuniary matters into the hands of men ordained under solemn sanctions
for the ]iurpose, our spiritual courts
DR.
business.
SMYTH ON CHUECH-BOARDS.
587
If
all
them, but
is
in
whole Cliurch.
They
and masters of the head of the Church, their will and they combine what God has
Such, then,
ject, after
is
the system which after a year's agitation of this subto be substituted for our present ecclesiasit
I have given
in his
in its full
it
Let
it
innovating character.
Let
it
be
esti-
mated simply
case.
mind the
Con-
template
in
who
in
works suited
at large.
to the
community
wants of our Ministers, churches, and the have spread out befoi-e you these
it is
the duty
of the Church to cultivate, then contrast with the work to be done the
means here
In the
field
first place,
but such as are deputed by some particular judicatory, to which and to which alone they are to look for their support. In the second
place, as the instruments for procuring these necessary funds,
no other
more is some extensive merchant in some large city. In the fourth place, as standing bodies, "commissioned only to disburse funds under the direction of the spiritual courts," we are to have " benches of Deacons" instead of our several Boards. In this form, says the objector, "there would be no serious objection to any of our
for the transmission of these funds to foreign parts, nothing
to be permitted than
Boards.
I fearlessly stake the issue of this controversy upon the single question
Is
this S3'stem of
means adequate
difficulties,
of the case?
ment of such ends, involving such interests, and requiring for their management such continual oversight, such deliberative wisdom? Would any sensible and ])rudent-minded Christian man commit the
affairs
588
missionaries, their
APPENDIX
A.
numerous churches, and their continually increasing or our Board of J^ducation, with hundreds of young men in its watch and care or our Board of Publication, with all the responsibilities it involves, during the twelve months that intervene between one meeting of the Assembly and another, to "a bench of Deacons commissioned only to disbui'se funds." which funds are to be raised only by Deacons within the bounds of each several
openings for enlarged usefulness
;
;
is not a man to be found and importance of the ends to be attained by these several Boai-ds, and who is anxious for its accomplishment, that would adopt the system here proposed as in any measure ade-
congregation?
who
enterprise
fail,
just as there
is
The latter may exist and yet may the may be machinery and water and yet no
to bring these elements
no superintending mind
and preserve that motion. Let, then, our several operations be committed to such a bench of Deacons, restricted in their powers to the mere supply of funds, and they must run down in a single year. Confusion must ensue. They will be
inevita])ly paralyzed.
There
the
is
to our
minds no adaptation
It
is
in the
means
to the end.
perfectly chimerical.
to. exist
somehow within
tories a foresight
these operations.
It attributes to
for the
thousand con-
tingencies which
may
all
and that
they could
ral officers
make
now occupy busily during the entire year our seveand Conmiittees. It assumes that the funds will be voluntarily forthcoming from all our churches in every portion of the Church. It seems to imply that such benches of Deacons and such general
brief session which
DR.
SMYTH OX CHURCH-BOARDS.
589
and do so gratuitously. The whole scheme is built upon hypothesis and the most Utopian and gratuitous assumptions. It sets
duties,
and
to
the calculations of prudence, and all would pull down, subvert and destroy existing institutions before it has erected others to supply their place, and while there are no materials and no workmen by which such
all all
at defiance
consequences,
It
The question, then, being whether our present system of Agencies shall be suspended or this scheme be adopted, the alternative most assuredly is the rejection of this
buildings can be possibly erected.
all
Church.
As
Assembly found
it
impossible
The As.sem-
management of all their missionary affairs. For .similar rea1816 this Committee was succeeded on their own recom-
mendation by a Board, to whom this whole business was handed over. That Board has continued in succession until the present time, while
the particular
tion,
cial
fields of education, of foreign missions, and of publicahave been respectively entrusted to the special oversight of speBoards. Against this whole system our objectors protest. They
bound to provide a substitute of more cerand power. And having, as we have just seen, utterly failed in this attempt, their objections fall to the ground, and our Church is under obligation to continue her present system for the accomplishment of her necessarj' work. Such is our conclusion on the supposition that the system here proposed is scriptural and proper. We now proceed to show, however, that this is not the case, and that this scheme is not only a novelty, an innovation, inexpedient, and destnictive of all our benevolent operations, but that it is also unscriptuial and unconstitutional. It is
are, therefore, evidently
tain efficiency
unscriptural.
It
It can-
not be deduced from f hem by neces,sary inference. It is, therefore, to be " denounced as a human invention." But still, if it could be made
to appear the wisest
means
it
make
an end which the Scriptures do which no exact system of means is might be expedient and proper. But it is
to secure
jiositive Scrij^ture
enactment,
it is,
we
think,
The
were instituted as
officers
pose of taking care of the poor, and of di>tril)uting among them the That Deacons are recogcollection.s which weie raised for their use.
590
uized in Scripture
onlj'
APPENDIX
A.
we never
it.
Nor
is
it
some
Our
not confined to a specific congregation, but acted for the whole college can hardly think this writer was of the Apostles" (p. 155).
We
serious
a declaration.
Does he mean
to say that
when they
accompany the Apostles in their missionary tours as their attendant Deacons ? Manifestly not. They remained with the Church at JeruAnd doubtless as the salem, to whose interests they were devoted. churches increased in that city, other Deacons were appointed to take charge of the poor connected with them. There is not a particle of evidence in the New Testament to support the idea that Deacons were officers in the Church catholic and not officers of some particular
There is positive testimony to the contrary, since they are enumerated among the officers in particular churches (Phil. i. 1 1 Tim. iii. ), and since the specific duty devolved upon them is only
church.
consistent with such a special charge.
to create
To make Deacons, then, the officers of Presbyteries and Synods is new officers unknown to Scripture, and to constitute Benches
may
be in
itself
nevertheless to assign to
them
Word
discovered.
as officers
among them
(Acts
vi.
1,2.)
wholly unsup-
ported by Scripture.
It
is
also unconstitutional.
of our Standards.
are
It assigns to
unknown
to those Standards.
What
our
"Form
of
Government"?
it is
In chapter sixth
taught:
"The
whose business
them the
collections
DE.
591
to exer-
members
in full
communion
(Sect,
ii.;
Church
in
vi.
Deacons are thus expressly and repeatedly denominated the officers of a particular congregation, and they are never recognized in any
other character throughout our entire Standards.
They
are limited to
They are to They are not even empowered to raise funds, certainly not by their own independent authority. They are to " distribute the collections which jiay be RAISED FOR THEIR USE." Our Standards very judiciously add, as an inferential conclusion from the preceding, that ''to them may be PROPERLY (though not as enjoined by any explicit Scripture or as in itself necessary') committed the management of the temporal affiiirs of the Church." That Deacons are not empowered of themselves to
a particular church, and they are not known beyond it. act only under the direction and control of the Session.
raise collections is farther evinced
by the declaration
in
chapter
vii.
(Form of Government), where ''making collections for the poor and other pious purposes" is ranked among the ordinances of a particuliir
church, and of course under the direction of the Session or the IMinisters
To appoint Deacons,
tery,
in
every congregation,"
to interfere
"the
trans-
officers to
is
made.
since
it
"If all our Boards," therefore, "were," as this writer desires, " converted into mere benches of Deacons, there would be the most "serious ground of objection to them" on the score of constitutional propriety. Such Boards or Benches would be as certainly an innovation, a new court or office in the Church, as they would be utterly insufficient, with the limited powers entrusted to them, for carrying on her operations. Our present Boards are objected to because unknown to Scripture and to our Standards, and therefore as implying a defective constitution. But in framing a substitutionary system of Agencies for the accomplishment of the necessary work, we
. . . '
less
officers
unknown
to
its
temporal
according to
its
own wisdom.
592
APPENDIX
A.
"We have first in every Pi-e.4ljyteiy Scripture and to ouv Standards. an order of permanent Agents for the purpose of collecting funds in To call these Deacons is a perfect misnomer and every congregation.
Secondly, we are to founded on the most gratuitous assumptions. have several merchant officers in our large cities, "who for the usual percentage would attend to the whole matter" of transmitting funds, and with whose accounts, salary, expenditures, default^, etc., etc., our
ecclesiastical judicatories are to
be regularly occui)ied.
And,
thirdly,
we are to have Boards consisting of men here called Deacons, but who might be as well called aldermen, "commissioned only to disburse funds under the direction of the spiritual courts." As described
on page 1G6, it does not appear to be even necessary that such a Board of finance should consist of ordained officers at all. "The funds thus raised could either be transmitted by mercantile agents of the Presbytery, or by a central Committee of the Assembly, consisting
of business men charged only with executive duties, etc."
are three
ards.
Here, then,
alike
unknown to Scripture and to our Standprovision made for the monetary department
indeed as
of our benevolent operations, a department which requires much authority as any other while it communicates to its more influence but for the superintendence and direction of ual and moral interests involved we are to have no provision
;
managers
the spirit-
whatever.
These are
It
is
monetary concerns of their several operations for a j'ear, without several new offices and officers, while it is possible for them to provide for every contingency aff"ecting the moral bearings of their Missionaries, their missions, their young men and their pubcatories to arrange the
lications.
my mind
preposterous in the
extreme.
It
is,
as I view
it,
adapted to the necessities of the case. And since our objectors have been again and again required to produce some substituted agency more conformable to Scripture and more likely to secure the ends in view than those already established, and this is the only result of their long and frequent meditation, our conclusion is that no such system can be devised, and that while our existing system may be open to objection
it is
notwithstanding
DR.
693
PART SECOND.
Ecchskisticrd
Boards
accnrditut
v:t'th
the
Stopdaixh of
the Presbyte-
rian Churchy
and
thcrfforc. Constit}it!on(d.
mind
free
from the objections urged against the present, can be Every such mind will conclude that since our benevolent operations must be sustained and carried forward, the existing agency must be maintained, unless it can be shown that those operations can be Our carried on by other means, and with increased energy and zeal. aigument, therefore, might be here closed. But we are willing to meet the objections against our existing sj'stem, face to face, and sure
devised.
we
^Yhat, then,
"object to this
"We
" on account of any .flight or accidental evils which wisdom and expemay remove without aifecting the essential elements of the system itself. Such evils or rather abuses exist. They are to be found
rience
by which honorary membership is purchased for money, an enormity similar to the sin of Simon Magus, for which he met the rebuke of the Apostle in their tendency to perpetuate themand in the very partial amount of real investigation to which selves
in those regulations
; ;
to the
present plan on which our Boards are organized, but they lie not so much against the system itself as against partial and accidental abu.ses.
The
minds are
its
radical
and funda-
mental.
We
essential principles is
Church, unknown to
of God, and unsupported by any arguments of exi)ediency or necessity which can commend it to the understanding of a Christhe
Word
tian
man."
So, also, in his introduction, the writer speaks of "this system of measures which certainly has no surer foundations than that of prescription;" while in his conclusion he says,
to expect the assistance
"We can
have no reason
of the Lord,
we undertake
That, therefore, against which objections are now raised, and which to defend, is not our present ecclesiastical organizations
We
do
to be, or that
necessary
it
The
regulation by
may
be safely
594
abolished.
APPENDIX
To
this
A.
Tlie tendencj' of our
we should not
object.
Boards
to perpetuate themselves,
tions.
Their proceedings
may be checked by any seasonable regulamay be made the subject of a closer inves-
The Boards and their Committees may be mei-ged into a single body, responsible directly to the Assembly, and in every respect subject to its control. And if there be any other evils or defects in the present system, we are abundantly willing that they should be rectified. None of these
things constitute the subject of our present controversy.
for our ecclesiastical agency
We
demand
no powers inconsistent with the supremacy of the Assembly or the spirit of our Standards. The single question is
whether
shall
the Assembly
to
may
scripturally
whom
which elapse between the yearly sessions That the Assembly has such power, is the only point for which we contend, and it is as plainly the principle against which the objector utters such a withering condemnation. That the Assembly has such authority he denies, and we affirm ''Whatever, therefore," he says, "is not done by Elders and Ministers, assembled in some one of the courts above mentioned, It is only in these courts that is not done by them as Fi-eshytei-iana. we recognize the Church as an organized body. Here, and here alone,
of that judicatory.
is
;
do we find Presbyterianism. Now we maintain that the system of Boards gives us a set of officers and a set of ecclesiastical courts entirely diiferent from those of the Constitution." (See p. 149.)
The
evils,
which are separable from them, are not therefore to be considered in These are fair matters for a separate discusthe present argument. But the propriety and necessity of Boards or Committees of sion.
any kind for the management of the various benevolent operations in which the Church is engaged, with power to carry into execution any this, we repeat, is plans which it is competent for her to undertake,
We
which
is
so clearly laid
down by the
cause in a subsequent part of his discussion he argues against our organization on the ground that the Boards as distinct from the Committees are unnecessary.
principle,
is,
is to
be decided on very
dif-
Such an Agency,
tains, is
call it either a Board or a Committee, as he main" directly subversive of the Form of Government embodied in
own Church."
"These
courts
(/. f..
Sessions,
DR.
SMYTH ON CHURCH-BOAilDS.
all
595
Church, and
'
to
do
all
capacity.
'
It
is,
Boards
it
Assembly
in
by
the Constitution.
Now in contrariety to this we affirm that such Boards, Agencies, or Committees, with such powers, and for such ends, are necessary to carry out the purposes for which the Assembly itself was organized,
and are therefore constitutional, and that some such Agency is contemplated by our Standards, and is, therefore, to be considered as in
unquestionable accordance with them.
We lay it down as an universal principle that the imposition of any duty implies the correspondent right to use such means as are necessary to its discharge. Where any Constitution, civil or sacred, requires
from
its officers tlie
it
certain ends,
at the
to carry
This principle has been admitted in our controversies by the strictest sect of our most rigid construceffect.
Upon
its
Church,
all
also,
crisis,
and with
certain propriety
must
fall. Now our church courts, and especially the General Assembly, are, as is admitted, under certain obligation to secure those important ends which are contemplated by our several benevolent operations. They are most assuredly bound to the utmost of their ability and in the very best manner possible, to provide for the education of young men for the work of the ministry,
and
for
where
it
is
(See Form of Government^ ch. xviii.) Such, then, being the duty imposed upon the General Assembly in particular, as the organ of the Church, that body is necessarily empowered to order all the details of her plan of operations guided and restrained by the general principles
But as the General Assembly remains in session but for a very short period, and the necessity for continuous direction, supervision and assistance continues during the whole year, it is most obvious that either these operations must be wholly abandoned, which
of the Constitution.
sinful, or else
their
as the supply of funds constitutes only one body is necessary, and a general superintendence and control are still more necessary and important, this body must be entrusted not only with the power of disbursing funds, but also with the power to carry into execution all the plans of the Assemobject for which such a
And
596
bly,
APPENDIX
A.
and with the entire management of its various operations. Now whatever may be found in the constitution of our several Boards which can be shown to be unnecessary for these ends, for any such They are fairly features in their organization we do not contend. open to discussion, and may be retained or abandoned as shall be
thought most conducive to the peace and prospeiity of the Cliurch. But to dissolve our several Boards, and to limit the power of direct control over the various benevolent operations of the Church, in all
their details to the single periods of the sessions of any ecclesiastical
judicatory,
is
at once
and utterly
to destroy
them.
It is to
render
And
cution
imperatively required, the argument wliich leads to such conmust be fallacious, and our Boards in their essential and radical principles must be constitutional. This reasonable conclusion is forced upon us not only b.y the consideration of those necessary ends for whose attainment the Assembly and
is
clusions
our other judicatories are held responsible, but also by certain provisions which are expressly contained in our written Standards. The power
to organize such
Boards
accomplishment of required
Assembly.
The Assembly
is to
ence, and mutual confidence among all our churches," and this it does by organizations for the wise conduct of those benevolent operations The Assembly is in which all the churches are equally interested. " to superintend the concerns of the whole Church "' and " to promote CHARITY, truth, holiness, through all the chm-ches under their care," and this it does by such plans of benevolence as will best cultivate these Christian graces, and open up to them the fi-eest, the sweetest and the most economical channels for the communication of their The organization of such Boards or agencies is in so many gifts. words referred to the Assembly in our Form of Government, and in
Of Missions "
it
(sviii.
is
).
taught that
proper for
it
Assembly,
nances.
for
such assistance as
Word and ordiexamine into them, to prothis effectually and throughout vide the the year, the Assembly must devise some plan by which she can discharge these all-important duties. And thus will that body be necessarily required to organize some Board in all essential principles equivalent to the present Board of Domestic Missions, nor is it possible to meet the wants of the case without such a standing body. Further. It is here taught that " the General Assembly may of their own knowledge send missionaries to any part (or to any coungation to enjoy the frequent administration of the
But to meet all such claims, men and the means, and to do
DR.
try) to plant
etc.
SMYTH ON CHURCH-BOARDS.
597
(See
Form of Government.)
this provision of our
all
Now,
ill
book there
is
given
to
the Assemljly,
foreign missions.
For
being the world, and the obligation being limited only by the
ability of the
Church, there
is
And how, in the name of common sense, is the Assembly, during one brief session, to provide for all the interests involved in such operations for a whole year ? The very statement of
the case makes palpably demonstrative the constitutional power here given to that body for the organization of a Board appointed by itself
for the effectual oversight
rations.
This is made further evident by the concluding declaration of this chapter of our Constitution, which applies generally to Presbyteries, Synods, or the Assembly. It is competent to any of these bodies to
send Missionaries, "provided always,"
ment.
It
)
etc.
(See
Form of
Govern-
is
thus determined that our missionary operations shall be susis here required to make
every provision necessary not only for their support, but also for that more generous recompense which is implied in the word reward. The
Assembly, therefore,
all
is
thus obligated to provide for all the wants of But this it cannot do by its own
own
sessions.
As, however,
"'
qui facit
j)er se,"
whom
it
can entrust the supervision of this work, which is nothing more nor less than our Board of Foreign Missions in its essential principles. That
It requires
the continual and toilsome efforts of mo.st trustworthy and pious men, and since the Church is equally bound to bear the expense necessary to secure the result as that which
so
is it
is
itself,
most just and reasonable that the Assembly should "provide for the support and reward" of its own agents (call them Secretaries or anything else) "in the performance of this service."
The same reasoning applies with equal force to the other branches of that benevolent enterprise which it is the sacred duty of the Church to carry on with ever increasing energy. That it is competent for the Assembly to organize such an agency,
the admissions made by our objectors them" The temporary agency of a Pastor for a specific purpose,"
598
says the writer
scriptural."
APPENDIX
now under
A.
consideration, ''we acknowledge to be suppose the necessity involved in that specific purpose to continue and to press its claims with increasing weight upon that Minister, and upon the Church. Suppose those claims are
Now
entitled to be heard
and attended
to
What, we
Church
to
in
bound
to continue such
appointments so long as
God
do? His
same wants to be supplied, and the met? If such an appointment for such benevolent ends, when the demand for it is temporary, is scriptural, then assuredly a similar appointment, when the demand for it is permanent, cannot be unscriptural. The Church has a certain duty to discharge, and she must therefore see that it is discharged. And if it is
Ijrovidence presents to her the
same necessity
to be
in
fields
it is
as
work
is
done.
A.nd as in the present state of our country and the world, the work to
be done,
is
beyond the utmost capacity of our Church, and requires must necessarily be those in office whose duty
it.
labour continually in
tells
Agents of the
business men, charged only with executive duties and not entrusted
He has also given us a scheme of his own accomplishment of these ends which we have already examNow here the principle for which we contend is certainly
'
'
some agency is necessary. It is granted must be distinct from the Assembly and it is granted that the Assembly may and of right ought to institute such an agency. But while he would confine it to the management of funds merel}', we would extend it to the far' more important and moi-al
admitted.
It is granted that
While he would make it a Committee of finance, we would clothe them with spiritual and moral responsibilities becoming the work for whose prosperity they are needed. While he would invent a new
class of officers, called
Deacons of Presbyteries, and Deacons of St/nods, and combine these into new bodies and assign to them extra-constitutional duties, we would construct such imiK)i'tant bodies out of constitutional mateiials, and select Ministers and Elders who are by Divine right spiiitual governors and overseers of the interests of the Church, to whom the powers necessary for such a management of these operations are given by our Constitution, who are fit and proper members of our ecclesiastical courts,
and Deacons of
the Assemhly,
DR.
and
to
SMYTH ON CHURCH-BOARDS.
may be
599
fitly
whom,
given.
I will
now
by
And,
first, it
is
Now
the
mouth of one whose proposed substitute implies the creation of "a new set of officers, and a new set of courts," we deny the truth of the representation. Our corresponding Secretaries, our general Agents, and the members of our several Boards are not new officers. They are not inducted into any new office. They are not clothed with any new character. They receive no new commission, nor any repeated ordination. They are the Ministers and Elders of our churches. They
are chosen as such, and because they are such.
officers
ai-e
Church, and called upon to manage the most important operations which are conducted by the Church. Neither do they cease to be Elders or Ministers by becoming officially related to our Boards. On
the contrary, while the Elders
isters are
ai-e still
Min-
They are most properly called Ministers, Church and the cause of Chiist by furthering
It
is
Ministers
filled
who have
have
ful-
Gospel and the edification of the churches, as effectually as they could have done in any particular charge, or as is done by our IMinisters generally. Besides, the objection would apply e<|ually to all Ministers who are profes.ors in our colleges or theological seminaries. At any rate, since it proves too much, and is founded on the mistaken supposition that when removed from a ministerial charge such officers are removed from ministerial employment, or to some other work than the work and duties of the Church which she is under obligation to dischai'ge, it proves nothing at all, and must be thrown aside. But it is also objected that such Boards are new ecclesiastical courts which come "in direct and vuiavoidable collision with the authority of the courts acknowledged by our Standards." Now by an ecclesiastical court, 1 understand "an assembly of those who have the original and inherent power or authority of executing laws and distributing justice according to the Constitution, and in general, to order whatever pertains to the spiritual welfare of the churches under their care." ^ But as thus defined, our several Boards are not ecclesiastical
^
chaj:). iv.
600
courts,
APPENDIX
A.
by
it,
responsible to
it,
performing only
its
And
Their business
imprimatur of the Assembly, by which it must be reviewed, and by which it may he reversed or altered. They are merely the agents, the hands, the organs of the body, and by which it wields its own power. Such an agency our Standards recognize and our objector allows. In short, these Boards reviewed in their essential principle, are precisely what the writer defines to be Committees. They "are appointed for two purposes, to prepare and arrange business for the body which appoints them, and to execute specific trusts by the order and direction of that body to which they They every year submit to the Assembly plans for are responsible." future operation, and the record of their transactions according to the trust reposed in them during the year preceding. Om* Boards, thereThey are and they ought to be no fore, are just such Committees. more, nor do we ask for them any greater power. That the Board and the Committee are now separate, is a feature in their organization which might be easily changed, and their identification with this definition of a Committee be made as perfect in form as it is in fact. But, says our author, " the possession and exercise of power distinguish a court."
This cannot be the These attributes may characterize a thousand They are descriptive of all Committees apthings besides a court. pointed either by our Presbyteries, Synods or Assembly, and of our Boards of Directors. A court must have original and inherent authority appertaining to the laws of the society, and which are administhis clearly is not the case.
But
definition of a court.
it. And, therefore, are we forced to the conclusion that our Boards are Committees of a peculiar organization, and for objects of permanent necessity, and that they are not ecclesiastical courts. It is objected further, that "these institutions have the whole matter of preaching the Gospel to the destitute and ignorant at home and abroad entrusted to their charge ;" in other words, "the power and
tered by
jurisdiction granted by the Constitution to the Presbyteries are vested by the Assembly in its own creatures." That our Boards may not possess some powers which ought not to
DR.
be coDimitted to
SMYTH ON CHURCH-BOARDS.
we do not
affirm.
601
let
tlieiu,
If they do,
limits.
them be But
is entirely visionary, we are perfectly assured. Our objector himself allows that our Boards do not lay xiny claim to many of the chiefest branches of ecclesiastical jurisdiction. He allows
that they cannot ordain, and that they cannot institute actual process
for crime or heresy.
But they
all
Mis-
sionaries
Most
certainly this
for the
But
let it
be observed, these
Boards (we speak now of the Missionary Boards) have nothing whatever to do with such individuals until they are already tried, licensed or ordained by their respective Presbytei'ies. From the hands of these Presbyteries are they received by the Boards, and unless so commissioned and authenticated, neither of the Boards could receive them at all. Let it also be observed that when thus presented to them our Boards only appoint, they do not examine, license, or ordain as do our ecclesiastical courts. They appoint them as already Ministers, and not in order to their becoming Ministers. And this appointment of the Boards refers merely to their field of labour, and not at all to their qualifications for the work of the ministrj'. The Assembly contemplating these numerous missions, requires its Boards, in its name and by its authority, to act for it in this important matter. In this there is no infraction whatever of the rights of Presbyteries. Their authority remains undiminished. The Boards can receive no man until the Presbytery has sealed his fitness by the impress of its solemn consecration, and in designating individuals so commissioned to their fields of labour, the.se Boards only comply with the wishes of every Presbytery, through their common organ, the General Assembly. But should any Presbytery
commence
and
to
a mission of
its
its
own,
it is
its field,
appoint
these Boards.
As
independence upon either of to Domestic Missions, each Presbytery may superin entire
men
intend
its
own
it
field,
most perfect
foreign
field,
and while acting through the Board, have the management. And as it regards the to be remarked that this field, lying beyond the
It
is
under their jurisdichence incumbent upon the Board, on behalf of the Church,
number of Missionaries
In this event, that
to constitute a Presbytery.
under its ecclesiastical jurisdiction. Equally inajiplicable is the objection that our Boards interfere with the parity of the clergy, and invest their officers with a control over their brethren, and a power in the Church just as real and just as dan-
602
APPENDIX
! !
A.
we grant
that
is,
their trust
may be
abused
cons,
own
personal aggrandizement.
But would
this influ-
and
financial dictators
under the
style of Treasurers^
it
with unlim-
Or would
removed, were
this
work
to
must
be by some body or other, by a Commission of the Assembly, instead of a Board of the Assembly?
restrained in every possible and pi'oper manner, but let not an evil
which is incidental, be made a sufficient ground for the abandonment of a most necessary office. It is perfectly idle to frighten us with the imaginary picture of new orders in these ecclesiastical functionaries. They are and can be no other than simple Ministers or
Elders, nor
is
for
conduct them in her appropriate character as required by her Divine Head. But is not our Church represented in her General Assembly?
this
wisdom,
body to conduct these operations? Does management and supervision dependence upon the separate co-operaall
tion of
all
And
is it
our courts
must be attended to, and by the Assembly in its appropriate characThe Assembly, therefore, appoints an agency to attend to these ter.
matters during
sions.
all its
adjournment, and to
is
This appointment
its
work, which could not otherwise possibly be done, are properly in the eyes of the Constitution and of reason the Church hy her Assembly
fulfilling
Our
ecclesiastical
Boards
the
our Standards.
upon
its
may
be in everything conformed to the wishes of the Church, and are, therefore, to be regarded as eminently Presbyterian in their character,
entire confidence,
zeal-
DR.
SMYTH ON CHURCH-BOARDS.
who
loves the
603
Church of
Christianity.
PART THIED.
Ecclesiastical
to,
Word of God.
some agency beis
important,
if to
also
the system of
is
present Boards
case,
means proposed by the objectors to our wholly insufficient to meet the difficulties of the
then are our present Boards,
and
however they may be modiThat our Standards empower the General Assembly to engage in those benevolent operations whose management is entrusted to our Boards, has been made apparent. That some such agency as our Boards is absolutely required by the Assembly, for their oversight and
in their essential principles, to be retained,
fied.
direction,
futility
of
all
objections
These Boards
of their unscripturalness.
"Now
Word
of
Nay,
they are virtually prohibited by those plain directions of the Scriptures in regard to church-government, which lead directly to a different sj'stem."
"The Church
jiossess.
is to add nothing of her own, and to what her Lord has established. Discretionary
It is necessary, therefore, to
ecclesiastical
Boards
its
clear,
different
methods.
tion.
As we
who acknowledge
the perfect
we might at once shut up the quesFor as we have established the accordance of these Boards with our Constitution, they must necessarily be conformable to the
scripturality of our Standards,
Word of Grod. This reasoning the objector himself admits. Or we may at once appeal to the Word of God, and by exhibiting the conformity of these Boards with that ^Vord, thence conclude that they
are certainly right, and
astical institutes.
ecclesi-
Now
down
as the imperative
604
APPENDIX
A.
may assume as fully admitted. Indeed the furtherance of these objects, for the glory of Grod and tlie salvation of souls, is the one great design of the Church as a visible and organized body. We may also assume that this commanded duty,
our several benevolent operations, we
which our Church (that we may bring home our illustration) is rethrough that General Assembly which is her highest ecclesiastical court, in which all her churches and Presbyteries are represented, with which all can most conveniently co-operate, and to which the powers necessary for this purpose are explicitly
for
its ability,
these several
branches of Christian benevolence, the only question is whether this work can be done at all, or at least done to any advantage, by the
or, whether it is necessary to be done by in its own person the Assembly, as a supreme director, guide and legislator, and several Boards or Agencies, which may outlive the sessions of that body
Assembly
and continue
in vigorous operation
when
that body
is
defunct and
incapable of action.
Now, we
is
as appli-
any human constitution. God having imposed upon our General Assembly, as the organ of the Church, and by the desire of the Church, these necessary duties which it may not neglect, but must see performed, and not having prescribed in detail the plan and measures by which these duties are to be discharged, has most
cable here as
to
certainly
empowered that body, under the guidance and control of the down in Scripture, to make use of every proper
for the successful prosecution of these Christian enterprises. This principle we must affirm to be undeniably certain. Its rejection would lay the axe to many a fair branch of our ecclesiastical polity,
means
and leave a bare and barren trunk behind it. It would tie up the hands and feet of our sacred polity and deprive it of all power of motion. It would emasculate it of all its strength and vigour and reduce it to a helpless and exanimate system. That which the Church is required to do she is empowered to do by all means not expressly forbidden, or implicitly countermanded, and it will not surely be pretended that the Assembly being scripturally ordained, an agency for
the certain and efficient prosecution of its necessary duties is anywhere so forbidden. The Church is the converter of the heathen, the But as represented in regenerator of our waste and ruined world. her General Assembly, she can act in this matter only for a few days, and therefore most imperfectly. She must, therefore, employ in subserviency to this court subordinate Agencies or Boards, which are, therefore, as plainly sanctioned by the Divine Word.
DR.
That " the
traced to
SMYTH OX CPIURCH-BOAEDS.
Word
of
605
God
them
to be de-
mere will-worship, which God abhors;" this principle, we say, taken in its unrestricted and absolute nakedness, would subvert the foundations of every Church on earth, and leave not a wreck behind of church polity, order or arrangements. It would wipe out,
nounced
as as with a sponge, nine-tenths of
all
...
that
is
laid
down
in
our
Form
of
These Standards declare that this Form of Government, as there delineated and drawn out into all the details of management and business, rests on the adaption of it by the Church, as amended and ratified by the General Assembly in May, 1821. (See Form of Government^ b. i., c. i. ) This whole Form our Church only claims "to be expedient and agreeable to Scripture," but not so as to be exclusive of those which differ from it. [Form of Government, c. viii.j ^1.) For many of its specific regulations, our Book claims no express testimony from the Word of God it baizes them upon the fact that they are accordant with its general principles. This we might illustrate at any length, from a consideration of the provisions respecting church Sessions (see Form of Government, c. ix.), Presbyteries (c. x.). Synods (c. xi.), the General Assembly (c. xii. ), Ruling Elders (c. xiii. ), the Forms of Licensure, Ordination Installation, and numberless other points. To every one of these the "total silence of the Word of God " might be objected, and their condemnation sealed. The objection is evidently untenable, unsound, and utterly subversive of all liberty of action beyond the mere letter of the law. It is Judaical. It would overturn the glorious liberty of the Gospel dispensation. It would again subject us to the bondage of the law, whereas the objector states, " nothing connected with the worship or discipline of the Church of God was left to the wisdom or discreti(m of man, but everything was accurately prescribed by the authority of God." But from this yoke of rules and ceremonies the Son of God has emancipated His Church. She is now under a dispensation of principles and not of rules. The Church has passed from a state of pupilage to the age of maturity. God now speaks to
Discipline.
;
Government and
certain great
and glorious duties. By those laws she is to be restrained and guided in the exercise of her own wisdom, in devising the ways and means for the accomplishment of the greatest good in the best This is most assuredly tlie doctrine of our Standpossible manner. ards, as has been already practically demonstrated, and as may be
preceptively declared.
Faith, and while treating on one of the most essential points in the
606
APPENDIX
A.
whole Book, the following principle is maintained: "There are some circumstances concerning the worship of God ^^ld government of the Church, common to human actions and societies," as, for instance, the detailed ])lan by which any prescribed duty shall be best accomplished,
"which
Word which
in treating
are
always to be observed."
of Synods, which include our General Assembly, our Confession teaches us that " it belongeth to Synods ... to set down rules and directions
i.,
(Ch.
?vi.)
So,
also,
(Ch. sxxi.,
2.)
this
matter by
all
the Reformers,
constructionists
strict
among them.
an
a
in
article
Our
objector
differ.
is
He
con-
He
is
necessary as
necessary as
means
for the
is
confessedly required
God's
Word
The
Church.
Head
to de-
of the Church.
They contended
truth,
and
and
to
when needs
were, even
unto blood.
successors,
And
is
right sure
we
are,
honoured
who would
God's ransomed Church, even on the scaffold or at the stake. But the framing of articles of faith, and the imposition of means of grace, with rites, orders and ceremonies, as i)arts of God's holy worship, is one thing, and the power to carry out the acknowledged provisions of the Gospel and the commanded duties which are imposed by Divine authority on the Church, by the wisest and best means, is another and
a veiy different matter.
to declare that
her
ecclesiastical organizations
were
instituted
by Christ,
and
to be implicitly
obeyed, and that they were a necessary part of her Divine polity, and
would she jeopard her authority and prelatize the Church, and call forth from every true-hearted Presbyterian the strong language of
DR.
SMYTH ON CHURCH-BOARDS.
607
But when
its
bj'
the
Head
mem-
through which she can achieve these purposes, then indeed we are at
Hberty to point out deficiencies, and to correct mistaken policy, and to
adjust the system to a perfect accordance with the general rules of
unscriptural and
un-Presbyterian
is
preposterous in the
extreme.
Power may be
legislative
attributed to the
Church
in several aspects.
With-
power over the Protestants deny to the Church. But a power ministerially to declare the will of God, and to carry out the requirements of heaven, in accordance with the general rules of God's holy Word, this the whole Church in every age warrants, this reason itself demands, this the
Scriptures certainly allow.
inherent, or
Such were the views of the immortal Calvin, as expounded with consummate skill, in his inimitable Institutes. Turn to his lengthened chapter on "tlie Power of Legislation" (b. iv., ch. x. ), and "This power," saj^s these principles will be found fully developed. he, "is now to be examined, whether the Church has authority to make laws which shall bind the consciences of men." "Against such laws we contend, and not against the holy and useful constitutions of the Church which contribute to the preservation of discipline, or
"I only contend for this one point, that no imposed upon our consciences in things on which "If human laws tend to they have been set at liberty by Christ." introduce any scruple into our minds, as though the observance of them were essentially necessary, we assert that they are unreasonable impositions on the conscience. For our consciences have to do not with men, but with God alone." "A second consideration ... is,
integrity,
or peace."
necessity ought to be
human laws, I mean such as are good and just, whether enacted by magistrates OR the Church, though they are necessary to BE OBSERVED, are not on this account, binding on the conscience,
that
because
all
work of Missions, "but does not consist in the particular things which There is AN immense distance between laws of are commanded. this description and those which prescribe any new form for the worship of God, and impose a necessity in things that were left free and
indifferent."
Again, in section
xvi.,
he
says,
have a
simj^le
human
ages
608
which ought
that they are
to
APPENDIX
A.
be rejected and reprobated by the Church and all we have already given is clear and certain,
all laws made by men without the Word of God, for the purpose either of prescribing any method for the worship of Grod, or of
And now hear him speak in section many ignorant persons, when they hear that the consciences of men ought not to be bound by human traditions, and that it is vain to worship God by such services, immediately conthings necessary to salvation."
xxvii.,
"But,
as
all
WE MUST
Under
which is all in point, he remarks: "The laws, therci'ore, which promote this end (order), we are so far from condemning, that we contend their abolition would be followed by a disruption of the bands of union, and the total disorganization and dispersion of the churches. For it is imjjossible to attain what Paul requires, that all things be done decently and in order, unless order and decorum be supported BY ADDITIONAL REGULATIONS," etc. Thus clear and evident was this We are the more distinction to the mind of this illustrious Reformer. full and particular in the exhibition of his opinions, because we have reason to know, that the force of the objections urged against our
Boards
is
Here, however,
it is
new
power
of faith, or
new
Word.
This distinction, and this power and liberty of the Church we might, if necessary, further illustrate.^ But enough has been said to
detect the fallacy of the objection, to clear this obscure subject from
1
his
is
tlms laid
"
in
and he might be
general principle
of God,
is
supposed
in
its strictest
form
The
Word
and religious worship, so as that nothing ought to be admitted which is repugnant unto it in its general rule or especial proliibitions, nothing imposed tliat is not prescribed therein, but that every one is at liberty to refuse and reject everything of that kind." And in illustrating the evils which arose from the neglect of this principle,
that
he says, " this persuasion in some places made further progress, namely, it was lawful to impose on the consciences and practices of men such
rule and ceremonies, as are
DE.
SMYTH ON CHUECH-BOARDS.
609
tliat cloudy mist in which it is involved, and to present the conformity of our ecclesiastical Boards, in their essential principles, with the
Word of Grod, in a light so clear as not to be resisted. Where Scripture requires anything to be done, without
the
specifying
manner
in
its
which
it is
to be done,
we
guidance of
in
ards enjoin, or imply any duty, but do not specifically declare the
way
be discharged, here also are we left to select such means as are best adapted to compass the end in accordance with its
which
it is
to
general rules.
Thus
Only
and as Presbyterians, at
liberty to
to
enjoined only
We
no security whatever for the dissemination of the This is a most grave and serious allegation, involving the truth. deepest interests, and demanding for its substantiation the most satis"Those who contribute to our Boards do not," it is factory evidence. said, " know, and cannot know, whether they are sustaining Arminians,
system, there
They do not know, in other words, whether they are building up or pulling down the kingdom of the Redeemer." Now when the magnitude of our missionary enterprises is considered, when the responsibilities under which our Boards, and thi'ough them our General Assembly and the whole Church, are already laid are realized, and the pressing necessities of the future are taken into account when it is remembered how intimately associated are all the hopes of all our missionary stations and of an unreSemi-Pelagians, or Presbyterians.
;
is
concerned, with
when
we cannot but deplore the utterance of such sentiments as these. Is truth so ? Are these criminations borne out by the facts of the case? Then is it high time to abandon operations which, instead of
conveying the glad tidings of salvation to men perishing for lack of knowledge, are only channels through which the bitter waters of pestiferous
and soul-destroying error diffuse their baneful influences. We is a most heavy responsibility involved in Charity, at the publication of such bold and confident denunciations. It is so rooted in the soil of selfishbest, is a feeble and sickly grace. ness, and so surrounded by all the blighting influences of earthly pas-
destroyed the great fundamental principle of the Reformation whereon the Reformers justified their separation from the Church of Eome."
Vol. IV. 39
610
sions, as to
APPENDIX
A.
even of Christians, but a budding desires, or to
stinted growth.
its opening blossoms, or to dry up its ripening fruit. And when any argument is offered which wears any semblance of holy zeal, by
wither
may
ment of
liberality,
it
is,
alas, too
to its influence.
Now to hold up to the view of our church that system of benevolent operation through which its bounty is convej^ed
sympathy, as "fraught with nothing but mischief and disorder," as what is to be "denounced as a human invention, as mere will-worship which God abhors so deeply that an inspired Apostle has connected it with idolatry or the worshipping of angels," as affording no security to their supjiorters, "whether they are sustaining Arminians, Semi- Pelagians, or Presbyterians, or "whether they are building up or pulling down the kingdom of the Redeemer," what is this but at once to make it the duty of every truth-loving
to the objects of its
man
sion ?
to
withdraw his
charity,
and
to shut
up
it is in Jesus, which could alone excuse denunciations so and consequences so disastrous as these? We boldly say, that no such ground for any reasonable fears, on this account, can be pointed out. We confidently affirm that our Boards increase, and may be made still further to increase, and that they cannot possibly decrease, that security which would be afforded to the Church for the orthodoxy of her Missionaries sent out by their respective PresbyteRespecting, as we do so highly, the eminent talents of our ries. objector, we wonder with an increasing amazement, at the strange and paradoxical conclusions to which he has been led. When Missionaries are sent out by our Boards of Missions, we have no means, it is said,
the truth as
unqualified,
rians,
of knowing whether they are Pelagians, or Arminians, or Presbytebut when sent out by a Presbytery, or even by a neighbouring
Presbytery, then
we "have
man
whom
case,
What,
What
can
it
but the examination of the party by such members of his Presbytery as happened to be present, and, in the second case, the report of such an examination, as made by one Presbytery to another? But our objector has himself told us, that Presbyteries are sometimes as
mischievous as amj other bodies."
latent springs?
What
if
if
Or what
any individual
is
inclined to
his
orthodoxy ?
DE,
SMYTH ON CHURCH-BOARDS.
And
is
611
even
if
be attained
to-dajr,
bj'
what means
tell
me
that as a
member
of a
Presbytery, I would have perfect security for the soundness, and for
in
by that or by any neighbouring Presbytery. I would have no such thing. Probable and sufficient grounds of confidence I would have, but full and perfect security I would not possess, since even our objector teaches that "t<;e must have no confidence in the flesh, and that Presbyteries are sometimes as mischievous as any other
bodies.
But
as the matter
now
stands, there
is,
and views of our various missionaries, that could be obtained by the limitation of their appointment to a single Presbytery and an additional security, which on the plan proposed, never could be given. That the former proposition is correct, is evident from a moment's consideration of the facts of the case. Every missionary, employed either by the Board of Domestic or Foreign Missions, before he can come before them as a suitable candidate for any appointment whatever, must give evidence that he has been received and licensed or ordained by f-ome Presbytery in good standgiven, for the character
;
This
is
the
first
the Boards.
Every Presbytery,
it
there-
man whom
This
is,
and
must be the
its
fact, in
And
if
not extend the limits of this security beyond a single Presbytery, and
it perfectly open any one or any two Presbyteries to unite in the particular support of any one, or of any number of men, in whose soundness they have this
for
full
and sufficient confidence. Thus to illustrate the Presbytery of Charleston sent forward to our Board of Foreign Missions, a year ago,
:
a very worthy and esteemed young brother, who received an appointment as missionary to China. Now I ask the objector whether during
all
examinations,
in
trials and licensure, any member of that Presbytery was any measure hindered from attaining that " full security, which from his position he might easily possess, of the soundness of the
Most assuredly
612
not.
APPENDIX
Of
his soundness
A.
and
of the Presbytery of
Harmony, on the one hand, and of the Piesbytery of Georgia on the other, had the "full security from their position." Such, also, as our
objector teaches,
is
ing to that
same honoured Piesbytery, which has rei)resentatives China, and in Asia, and in Palestine, and in Persia. What, then,
the Board, supposing these missionaries
all
and for the special support of such beloved brethren? Nothing whatever. Our objector, then, is evidently mistaken in his appreWhatever the Boards have hensions of the real state of the case.
to do in the matter, they can, in security
no way, interfere with that full which our objector requires, and which certainly should be
is,
possessed.
But
there
we
and soundness of our several misenjoyed, in undiminished fulness, by every separate Presbj'tery. It is a very possible and supjiosable thing, that any single Presbytery might be itself lax in its doctrinal views, or that it might be mistaken in its estimate of any given man. Now, in this case, the Board may have come to the knowledge of the facts in the case, and while it cannot institute any process against the party, it may dissuade him from the work it may im]iede his immediate entrance upon it until the Assembly shall have been consulted and the Church shall have an opportunity of preventing the commissioning of such an unworthy herald of the cross. The Boards, as far as their authority extends, act not for any particular Presbytery, but for the entire Church, as the organ of the Assembly. They leave, therefore, to each Presbytery, and to the Church, the full security given by our constitutional provisions, and they superadd to this a further measure of security in that vigilant circumspection they are required to exercise for preventing the introduction into any field under These Boards, being repretheir care of any unworthy candidate. sentatives of the General Assemblj' which is itself the annually delegated representation of every portion of the (church and being annually elected bj', and subject to, the entire control of that body cannot be supposed so likely to be generally corrupt as any single, isoAnd while it is very lated, independent and permanent Presbyteiy. possible that in any given case, these Boards may err, and may transcend the bounds within which they should be certainly confined, their
security for the perfect propriety
sionaries additional to that
which
is
mismanagement can, at most, extend only to the period of a single For whatever may be the present arrangement as to the term year. of office of each member, the whole matter in all its bearings is in
DR.
613
unlimited con-
Our
for the
by an ignis
Church greater security, would which she now enjoys. Most certain it
text has been afforded
tion,
him
for publishing
Church.
He
it
may
to give uneasiness
and
The
talents,
many
minds.
is
would beseech and entreat them as brethren to pause, before they advance further in this career, and not to hazard the peace, union, and prosperity of the Church, and the successful prosecution of our benevolent
operations.
We
That the ends contemplated by these brethren are holy, we believe. That their aims are high and Christian, we also rejoice in admitting. With these aims we desire to sympathize, and for these ends we would also strive. The glory of God in the salvation of men, through sanctification
of the truth
let this
If in our present
superfluous or wanting,
let it
be retrenched or added.
evils.
We
advocate
no abuses.
We
patronize no existing
We may
be found unit-
many
But
in their responsibilities, in
machinery by which every benevolent opei'ation of the Church is conducted, we would not partake. And in the spirit of the most affiectionate kindness (and toward one, of the most respectful deference and regard), we would entreat them to remember that while it is easy to destroy, it is most difficult to restore, and that over the ruins of our present noble charities we may all have cause to weep in
the whole
bitter lamentation.
The
trust,
we
all
ol)jections
urged against them exposed. There are many things in this Argument against Boards to which we might advert, but as we have no wish to Neither is it necessary for us at cavil or oj^pose we pass them by.
any length
sidered in
of such organizations.
its
principle,
614
ties ]jointed out.
APPENDIX
Expediency
is
A.
ful
its
guide
but
to
accomplishment, in every case where a detailed plan has not been prescribed. The duty of the Church is, in the case under discussion,
impei'ative.
full effect, is
is
mode
in
is to
be carried into
and
prudence must determine which is most expedient. \Vere anything wanting to confirm the truth of these conclusions, it might be found in the fact, that while the Presbyterian Church has
ever been accustomed, both in this country and in Scotland, to the
a])pointments of commissions, of more or less extent, with the
full
powers of the body constituting them, and for the execution of given trusts, so have the Presbyterian Churches in Ireland and in Scotland
been led
powers.
Boards or Committees
for the
very same purposes as our own, and with substantially the same
The Church of Scotland has now her several committees (who are not benches of deacons), for the entire management of each of those five great schemes of benevolence in whose pi'osecution she So also has is embarking with such commendable zeal and liberality. the Presbyterian Church of Ireland her Eilucational and Missionary Committees or Boards for the management of all the business con-
And
in-
true of our
it is
not less
certain that with the stirring impulse of enlarged charity, our sister,
And
own churches?
am most
and which may be taken as a fair criterion in drawDuring the past two years, no general agency The churches were fully apprised that no has been in this field. agency might be expected, and that they must voluntarily put forth Our Synod passed resolutions encouraging such libertheir strength.
familiar,
ality,
And
and Geo., not more than twenty did anything at all for foreign missions, and a still fewer number observed the monthly concert for
prayer, at
all.
Strange, too, as
it
may
appear, yet
it is
fact,
that
the amounts raised in even these few churches were, in more than
DR.
SMYTH OX CHURCH-BOAEDS.
615
Boards or Agencies, and with our Standards, and their absolute necessity to the conduct of such extensive schemes of Chi'istian charity, are thus made to rest upon the certain ground of univei'sal experience as well as upon the most clear, evident, and irrefragable arguments. Such Boards and Agencies are absolutely required for the furtherance The one cannot exist and thrive of such benevolent operations. where the others are wanting. They are, in the present state of the Church, correlative the one to the other so that where the one is
perfect consistency of such ecclesiastical
therefore, with Scripture,
The
APPENDIX
B.
PRESBYTERI ANISM
EY THE REV. CHARLES HODGE,
D.D.
Much time was devoted, at the late meeting of the General Assembly at Rochester, to the discussion of the question, \Vhat is PresThat question, indeed, had only a remote connection That subject was the Boards of the church. These, on the one side, were pronounced to be not only inexpedient, but unscriptural and unlawful not only useless excrescences, but contrary to the divine rule prescribed in the word of God, and a reproach to our blessed Saviour. We were called upon to reject them as a matter of duty, or forfeit our allegiance to Christ. On the other side, it was contended that the Boards were not only highly useful, as experience had proved, but that they were entirely within the discretion which Christ had granted to his church, and therefore compatible with obedience to his will, and with our allegib.yterianism ?
plausible
argument
a peculiar theory
all
discretionary
power
in the church,
and
tie
word of God. That theory, as propounded by Dr. Thornwell in his first speech on the subject, was understood to embrace the following principles: 1. That the form of government for the church, and its modes of action, are prescribed in the word of God, not merely as to its general principles, but in all its and details, as completely as the system of faith or the moral law therefore everything for which we cannot produce a "Thus saith the Lord," is unscriptural and unlawful. 2. Consequently, the church has no more right to create a new ofas of divine authority in the
;
fice,
new
article
of
t'lith,
or to add a
G16
new command
to the Decalogue.
DR.
3.
HODGE ON PRESBYTERIANISM.
617
That the church cannot delegate her powers. Slie must exerand through officers and organs prescribed in the Scriptui-es. She has no more riglit to act by a vicar, than Congress
its legislative
has to delegate
4.
is
That
all
power
in
in the
hands of the
that
is,
of presbyters,
who have
same ordination and office, although differing in functions. 5. That all power in the church is joint, and not several.
it
That
is,
can be exercised only by church courts, and not in any case by indiofficers.
vidual
In opposition to this general scheme, " the brother from Princeton "
propounded the following general principles 1st. That all the attributes and prerogatives of the church arise from the indwelling of the Spirit, and consequently, where he dwells, there are tho.se attributes and prerogatives. 2d. That as the Spirit dwells not in the clergy only, but in the l^eople of Grod, all power is, ui sensu prima, in the people. 3d. That in the exercise of these prerogatives, the church is to be governed by principles laid down in the word of God, which determine, within certain limits, her officers and modes of organization but that beyond those prescribed principles and in fidelity to them, the church has a wide discretion in the choice of methods, organs and
agencies.
4th.
are
first,
and
is
third,
the
subject to a
and a larger
to the whole.
Without attempting any development of these principles, the remarks of the speaker in reply to Dr. Thoinwell's first speech, were directed to the single point on which the whole question in debate That was. Is the church tied down in the exercise of her turned.
prerogatives, and in the performance of her work, to the organizations
New Testament?
so that
it
In other words,
is
every-
down
word of God,
if it is
is
If this
not
so,
the having
them
them
is
a matter of expediency.
of answering the arguments on that point, which was really the only point properly at issue, confined himself almost exclusively to attempting to prove that his brother from Princeton "was no Presbyterian."
In doing
this
he
first
is
;
as
it
was
really stated
on the
618
sembly,
tliat
APPENDIX
B.
is,
there
to
show
ill
tliat
the parity of the clergy, the right of the people to take part
the government of the church, and the unity of the church are not
As
this question
fully
has
a general interest,
body.
it
may be proper
to consider it
more
than re-
spect for the time of the Assembly permitted in the presence of that
A single
all
deemed
allowable.
As
above-mentioned principles,
It
is
it
simply an axiom
church by
all
opponents of the
As no
man
is
organized, animated
We
may
be bound to recognize
be bound to
Spirit.
men
as Christians
recognize churches
who are uot really such, and we may who are, in fact, not governed by the
But
assumed to be what they profess. We might as well call a lifeless corpse a man, as a body without the Spirit of God a church. The one may be called a dead church, as a lifeless human body is called a dead man. Nevertheless the Spirit makes the The Bible says that the church church, as the soul makes the man.
in both cases they are
is
a temple, because
it is
the habitation of
God through
the Spirit.
It
It is
is
one.
apostle,
is
the
members
For
so also is Christ.
all
It
is
the baptism,
one body.
the Spirit
And
is,
is
con-
is,
so in like
manner, where
is
not, the
church
is
not.
The motto
Ubi
Paand Priests have for a thousand years striven in vain to tram])le in the dust. It has been handed down from one band of witnesses for the truth to another, until it now waves over all evangelical Christendom. The dividing line between the two great contending parties Is the Church in its essenin the church universal, is precisely this tial idea an external body held together by external bands, so that membership in the church depends on submission to a hierarchy? or
Prelatists,
DR.
is it
HODGE ON PRESBYTERIANISM.
its
G19
we
are
the Spirit of God are members of The Papists say we are not in the not subject to the Pope we say that we are
;
who have
Of
course Dr.
Thornwell believes
clearly
all
this as firmly as
avowed
this doctrine as
we do. He has as fully and any man among us. In the very latest
he
says,
is
"The
It is the
Head.
made partakers of the Holy Ghost. It is, whole body of existing believers. According to this conception, none are capable of being church members but the elect, and none are ever, in fact, church members, but those who are truly renewed. The Church is, therefore, the communion of saints, the congregation of the faithful, the assembly of those who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh. That this conception is fundamental in all the Reformed Confessions, and among all the Reformed theologians worthy of the name, we will not insult the intelligence of our readers by stopping to The Church was co-extensive with faith. As true faith in the prove. heart will manifest itself by the confession of the mouth, it is certain that the children of God, wherever they have the opportunity, will be found professing their faith and as there is no method of searching the lieart, and discriminating real from false professors, but by the walk, all are to be accepted as true believers whose lives do not give The body of professors, therefore, is to the lie to their pretensions. be accepted as the Church of Christ, because the truly faithful are in The Gospel is never preached without converting some these will it. profess their faith, and will vindicate to any society the name of a Church. As to those professors who are destitute of faith, they are not pi'operly members of the Church they are wolves among sheep tares among the wheat warts and excrescences upon the body. The visible Church is, accordingly, the society or congregation of those who profess the true religion among wliom the Gospel is faithfully preached, and the sacraments dulj' administered. And it is simply because such a society cannot be destitute of genuine believers that it is entitled to the name of the Church. Profession must be accepted in the judgment of men as equivalent to the possession of faith, and the body of professors must pass for saints, until hypocrites and unbethe exercise of faith, and
in other words, the
;
620
This
is
APPENDIX
B.
the idea of the church almost totidem. verbis, which was pre-
from the same source from which we drew ours, viz., the Scriptures and the Confessions of the Protestant churches, and writings of the
Reformed
theologians.
floor
This
is
was stated
that the indwelling of the Spirit constitutes the church, so that where
is,
is.
He
is
said,
"His
no, no,
no Presbyterianism
no, no,
no churchism.
is.
He
is
Church
is
Moderator,
not the Holy Grhost in the heart, in the soul of the individual?
Who
Ghost dwells
at
in the
He
dwells in
who
?'
'
He
went on
is,
some length
is,
there
it
the church
communion.
"It
idle,"
he argued,
is
"to say that when the Apostle says God 'has set in the Church,' he speaking of the invisible Church. Where would the apostles, and The thing is pastors, and teachers, etc., be in an invisible Church? preposterous, and yet to such resorts have good men been driven, in order to get rid of the force of the arguments which go to establish "The brother from Princeton," against whom all this our views." was directed, had not said one word against the visibility of the church he had said nothing on the idea of the church, further than was contained in the simple statement, that the Spirit stands in the same relation to the church that the soul does to the body, as its organizing principle, and the source of its attributes and prerogatives. He taught it clearly and Dr. Thornwell fully believes that doctrine. That he denounced it as prepospublicly in the month of April last. terous in the month of IMay is to be accounted for only by the exigenIt would be hard to hold a lawyer responsible for all cies of debate. Dr. Thornwell had underthe arguments he may urge for his client. taken to prove that to be no Presbyterianism which he and every other It was a mere passing phase Presbyterian in the land fully believed.
;
of thought.
It has been strangely inferred that if we hold that all the attributes and prerogatives of the church arise from the indwelling of the Spirit, we umst also liold that nothing relating to the organization of the church is prescribed in the word of God. It might as well be inferred from the fact that the soul fashions and informs the human body, that the body may at one time have the form of a man, and at another, the form of a beast. There aie fixed laws assigned by God, according to
DR.
whicli
all
HODGE ON PRESBYTERIANISM.
621
is retaliated.
There are fixed laws in the Bible, according to which all healthful development and action of the exterBut as within the limits of the laws which nal church are determined.
So
it is
control the
among
them
is
to different climes
It
not tied
all
down
to
mode
circumthat the
true di-
stances.
we may hold
and that
all
down
in the
word of
God, which
it is
ever contradict.
We may
questioning the
Christian,
however,
may
com-
manded
in the Scriptures.
He
thing contrary to the word of God, but while faithful to their teachings and precepts, he has a wide field of liberty of thought and action.
It
is
organization
of the church.
There are certain things prescribed, to which every church ought to conform, and many things as to which she is at liberty to act as she deems best for God's glory, and the advancement of his kingdom. All
that eveiy mode commanded or forbidden that ***V -we must^iroduce a '"Thus saith the Lord" for everything the church does. We must indeed be able to produce a "Thus saith the Lord" for everything, whether a truth, or a duty, or a mode of ecclesiastical organization or action, which we make obligatory on the conscience of other men. But our liberty of faith and action beyond the prescriptions of the word of God, is the liberty with which Christ has made
for is that everything is not prescribed
is
;
we contend
of organization or action
not either
us
free,
and which no
man
shall take
is,
from
us.
What we
down
hold, therefore,
are the parity of the clergy, the right of the people, and the unity of
the church.
With
on the
is,
floor
of the Assembly.
That
either
that they are clearly taught in the word of God, and intended to
By
this is not
meant
;
that they are essential to the being of the church, for nothing can be
church which
]irinciples
is
nor
is
it
under certain circumstances, be developed or called into action than in others. Tlie right of the
may
622
APPENDIX
B.
may
ability to exercise
We
in civil
felons,
matters, or to
when we deny the exercise of that right to minors, to The other position assumed was, that the three idiots.
princi-
who
claim to be so regarded.
dlvlno^
If the
Holy
Spirit, as dwelling in the church, is the source of its several prerogatives, it follows that there
can be no
call its
offices in
authority, to
members by imparting
them
the appropriate
fluences
The
Apart from those sanctifying inGod, by which they are incorl^orated into the body of Christ, He made some apostles, some i:)rophets, some evangelists, some pastors and teachers. Some had the gift
utes his gift to each one as he
common
of speaking with tongues, others the gift of healing, others the gift of
miracles, others of government, others of helpers.
Of
these offices
Of
is
apostles, prophets,
and presbyters.
The
question, therefore,
whether
there
any permanent
class or order
whether the apostolic and proIt is admitted that in the apostolic church the apostles and prophets were superior to presbyters. If, therefore, we have now apostles and prophets in the church, then there are still two orders of the clergy above ordinary ministers. But if there are now no such offices, then the parity of the clergy is a necessary consequence. That the apostolic and prophetic offices were temporary, is I'cndered certain from the fact that the peculiar gifts which made an apostle or a prophet are no longer imparted. An apostle was a man endued with plenary knowledge of the gospel by immediate revelation, and who was rendered infallible in the communication of that knowledge by the gift of inspiration. A prophet was a man who received partial revelations and occasional inpresbyters, depends on the question,
spiration.
It
gifts
is
we should
It is proved by the fact that they claimed them, that they exercised them, that their claim was divinely
DR.
which
of
all
HODGE ON
PRESBYTERIANISi^r.
623
It
men were
requires no proof that these gifts are no longer possessed by any order
men
in the church,
and
tlun-efore
it
This conclu1.
confirmed:
By
is
no
command
is
to continue
them.
2.
That
who
ets,
sniight them.
That there
On
the
other hand, the gifts of teaching and ruling, which constituted a presbyter, are continued
;
the
command
to ordain
such
officers is
on record
down
pointment
is
found.
permanent
officers
to ap-
point any higher order, such as are found in bishops of the Lutheran
church in Europe, and in the superintendents, clothed with presbyterial power (i. e., the jiowers of a presbytery), in the early church of The parity of the Scotland, this is merely a human arrangement. They all hold the same office, and clergy is a matter of divine right.
rights, so far as
As
a divine right.
all
God, who
to
is
the source of
;
because we are
commanded
to
our brethren
in the
Lord
because the gift of governing or ruling is and because, in the New Testament we find the
brethren in the actual recognized exercise of the authority in question, which was never disputed in the church until the beginning of the
Dark Ages.
This right of the people must, of necessity, be exercised through representatives. Although it might be possible in a small congregation for the brotherhood to act immediately, yet in such a city as Jerusalem, where there were five or ten thousand believers, it
was impossible that government or discipline should be administered by the whole body of Christians. And when the churches of a
province or of a nation, or of
all
of questions of general interest, the people must apjxiar by their repUnder the Old Testament, in th resentatives or not api^ear at all.
in the Synagogue and in the Sanhedrim, this principle of representation was by divine appointment
G24
universally recognized.
APPENDIX
By
B.
like authority
it
was introduced
its
into tlie
organization.
office
This
of ruling
elder,
an
officer
The
is
the
This unity
is
and a larger to the Because the whole church is made one by the indwelling of the Spirit. 2. Because we are commanded to be subject to our brethren. The ground of this subjection
subjection, so that one part
subject to a larger,
1
.
This also
is
jure divino.
is
and therefore it extends to all Because in the apostolic, as in the Old Testament Church, the whole body of professors of the true religion were thus united as one body. 4. Because by the instinct of Christian feeling the Church in all ages has striven after this union of subjection, and
brethren.
mere
recognized
its
a representative
union,
and hence the pi'ovineial, national and oecumenical councils which mark the whole history of the church. We hold, therefore, to a jure divino form of church government, so. far as these principles go. The second position assumed in reference to the points above stated
was, that those principles constitute the true-idea of Presbyterianism.
Dr. Thorn well's second speech was devoted to ridiculing and refuting
that position.
definition,
subject.
clergy.
He objected to it as altogether illogical. It was a he said, without any single distinctive characteristic of the Let us look, he said, at these principles. 1st. Parity of the
mark of Presbytery. All it. 2d. The power That is not distinctive of Presbyterianism. The Concarry this farther than we do. 3d. The unity of the
sir,
Why,
church.
Is
it
sj's-
tem
Rome
holds
it
"That Presbyterianism
This
is
he exclaimed
extraordinary
logic. And the more extraordinary, considerhad just informed the Assembly that he had
;
studied Aristotle and every other great master of the science that he had probably the largest private library of works in that department in the country, and felt prepared to measure swords on that field with any man alive. We do not question either his learning or his
skill.
We
only
know
it,
DR.
HODGE ON PRESBYTERIAXISM.
He
625
to state the
Thus we
froua
all
define
God by
we
distinguish
him
changeable.
and unAnother method, however, equally legitimate and equally common, is to enumerate the attributes of the subject, which
is infinite,
eternal,
We
may
define
man
to be a ra-
in abeyance.
he would
say, "Rationality is
no distinctive chaI'ational.
of man.
God,
angels,
and
demons
Neither
is
There
Nor
is
the possession
little
nothing peculiar.
man? Nevertheless, so long as, in the man is the only rational creature invested
is
perfectly logical,
all
the
fol-
Now,
as the
principles above stated, the parity of the clergy, the right of the peo-
.')y Presbyterians, and are not found among and Independents, or any other historical body of
own
That the church is governed by representative assemblies. 2. Those assemblies include two houses or two elements, the Ijreaching and ruling elder. 3. The parity of the eldership, all eldei-s, preaching and ruling, appearing in our church courts with the same credentials and having the same rights. 4. The unity of the church
as realized in the representative principle.
It
is
tinguish Dr. Thorn well's system from that advocated on the other side.
entirely overlooked the main point and the only point in debate. was asserted that the Boards are unscriptural and unlawful. They are unlawful, because not commanded in Scripture, and everything not commanded is forbidden. In opposition to this it was said that the principle, that every mode of organization or action is unlawful which is not prescribed in the word of God, is utterly anti-Presbytei'ian and unscriptural. In his rejoinder Dr. Thornwell does not saj' a word on Vol. IV. 40
He
It
626
APPENDIX
B.
all
hi3
is
no Presby-
Suppose that
to be true,
what had
it to
Our being no Presbyterian would not prove the Boards to be unlawful. But even as to that subordinate, irrelevant object, the speech was a
failure.
Every one of
side.
1.
on the other
seen,
is
The
principle of representation, as
we have
ele-
embraced in the assertion of the right of the people to take part in the government of the church, for this I'ight can only be exercised through their representatives sitting
in these
ments
church courts
is also
3.
The
parity of the
is
and ministers
in these representative
assemblies
4.
also
in-
The
unity of the
church was avowed on both sides, and was not claimed as peculiar to either. This is not an after-thought. All these principles were presented years ago, in the tract, " What is Presbyterianism ?" and shown
to
The
The
3.
and not
several.
ture
is
forbidden.
We
shall
all power in the church That everything not prescribed in Scripsay a few words on each of these points
doctrine that
in their order.
First, as to the eldership.
radically diiferent
According to the one, the ruling elder is a layman according to the other, he is a clergyman. According to the former, he belongs to a diiferent order from the minister, holds a different office, has a different vocation and ordination. He is not a
theories on this subject.
;
According
to the
the reverse
is true.
The
same order
This
diffijr
He
is.
is
the minister
They have,
same
office,
and
It
is
is
its
divine warrant.
jure divino.
The
Spirit
calls
another to be an elder.
one
man
to be a minister
office is as truly
from Christ as
the other.
Nor do the
and
DR.
same
mine.
all
HODGE OX rPvESRYTERTANISM.
627
credentials,
The
vote of
and have the same right to sit, deliberate and detertlie one avails as much as that of the other. On
The point of difference between whole character of our system, relates to the nature of the office of the ruling elder. Is he a clergyman, a bishop, or is he a layman? Does he hold the same office with the minister, or a different one? According to the new theory the offices are identified. Everything said of presbyters in the New Testament, this theory applies equally to elders and ministers of the word.
these points the theories agree.
is
them, which
What constitutes identity of office if it be not identity of official titles, of qualifications, of vocation, of duties, of ordinations? This new
doctrine
makes
all
elders,
bishops,
pastors,
teachers,
and
rulers.
and
duties, as to elec-
It therefore destroys
official distincoffice.
two
to
much
raments as the other. The conclusion cannot by possibility be avoided on the theory that elders are pastors, bishops, and teachers in the same sense with ministei-s.
The
first
is,
that
it is
In those churches the ruling elder is a layman. He has a from the minister. He has different gifts, different training, duties, prerogatives, and ordination. The one is ordained by
our own.
different office
The one
ministers in the
word and sacraments, the other does not. The one is appointed specially to teach and to preach the gospel the other to take part in the discipline and government of the church.
;
office its
is
value
is
It
is
a layman that
he is a real power, a distinct element in om- system. The moment you dress him in canonicals you destroy his power and render him ridiculous. It is because he is not a clergyman, it is because he is one of the people, engaged in the ordinary business of life, separated from the professional class of 3Iinisters, that he is what he is in our church courts. Thirdly, This theory reduces the government of the
church
to a clerical despotism.
it
He
called
an argument
ad captandum.
He
said
it
was equal
in ab-
surdity to the argument of a hard-shell Baptist, who proved that his sect would universally prevail from the text, " The voice of the turtle
Turtles, said the Hard-shell, are to shall be heard in all the land." be seen sitting upon logs in all the streams, and as you pass they
therefore
all
men
will
do the same.
Such, said
628
APPENDIX
may
B.
Whatsee that
ever
it
we cannot
proves much. Does it prove that all power in our church is not in the hands of ministers and elders? and if elders and ministers are all alike bishops and teachers, all of the same order, all clergymen,
does
it
all
power
is in
But,
What
of that?
Suppose slaves had a right to choose (under a veto) their own masters, would they not be slaves still ? If, according to the Constitution of the United States, the President, senators, representatives, heads of
departments, jvidges, marshals,
commissions, in short,
all
all
men
holding
officers fi-om
cept overseers of the poor), must be clergymen, every one would see
and
power was
in the
hands of the
clergy.
It
would avail
little
that the people choose these clergymen, if the clergy had the
that
and
is,
to
legislative, executive
judicial,
of election notwithstanding.
admit into their order. All power, would be in their hands, the right This is the government which, the new
This doctrine
is,
therefore,
power.
The
legislative, judicial
our system,
is in
posed entirely of clergymen, and are close, self-perpetuating bodies, then we have, or we should have, as complete a clerical domination as the world has ever seen. ^ It need hardly be said that our fathers, and
especially the late Dr. Miller, did not hold any such doctrine as this. There was no man in the church more opposed to this theory than that venerable man, whose memory we have so much reason to cherish with affectionate reverence. We do not differ from Dr. Miller as to
/
office
He
That
is all.
As
tution of the
office,
we
And
this y^e
in the
only as to the
we
of our venerated and lamented colleague. Dr. Thornwell himself, in the last extremity, said that he did not
Then he has no controversy with us, nor we is concerned. The dispute is reduced
the only question
is
mere logomachy,
if
a presbyter.
not a presbyter,
wha
You might
DR.
other good Testament
HODGE ON PRESBYTERIAXISM.
It is
629
man
tlie
there.
on
is
all
New
how
tlien are
we
to avoid the
This
is
deavoured to place Dr. Assembly, whether he admitted that the elder was a presbyter. Dr. Hodge rejoined by asking Dr. Thornwell whether he admitted that the apostles were deacons. He answered, No. But, says Dr. Hodge, Paul says he was a d'.dxovo^. Oh, says Dr. Thornwell, that was in the
general sense of the word.
Precisely
so.
much a clergyman as the other? we understood, Dr. Thornwell enHodge, when he asked him, on the floor of the
If the answer
is
good in
(
it is
good
in the other.
wide sense of the word, does not prove that they were ofiicially deacons, then that elders are presbyters in the one sense, does not
prove them to be presbyters in the other sense.
vin, that the official presbyters
for,
We
of the
'
New
as he says, " Quicumque verbi ministerio funguntur, iis titulum episcoporum [Scriptura] tribuit. But of the ruling elders, he adds, " Grubernatores fuisse existimo seniores ex plebe delectos, qui censurae
'
morum
et exercendae disciplinae
praeessent. "
In-
stitution etc.
IV.
3. 8.
This
is
having special training, vocation, and ordination ruling elders are laymen, chosen from the people as their representatives, having, by
divine warrant, equal authority in
all
The second
several.
is
new and
old theories of
Pi'esbyterianism
that
all
power
and not
all.
The
It
admitted, and always has been admitted, that the ordinary exercise
in
of the legislative, executive, and judicial authority of the church, is church courts according to our system, in sessions, Presbyteries,
;
About
this there is
no dispute.
But, on the
sacred office confers the power or authority not only to preach the gospel,
but to
collect
and
done
can never be denied by any who are not the slaves, instead of being the masters, of logic. On this point it is not necessary to enlar:j:e.
The
to
is
the extent
which the
church extends
in
matters of government
630
APPENDIX
B.
and modes of operation. According to tlie old, and especial)}' the genuine American form of Presbyterianism, while it is admitted that there is a form of government prescribed or instituted in the New
Testament, so far as
there
is
its
which no man or
clesiastical rulers,
civil
This
in
is
and
is
The other
is
doctrine
the opposite of
It
is,
that
everything that
lawful as to the
mode
It
in
her work,
forbidden
laid
;
is laid
it is
down
in Scripture.
is
it is in
unless
down in the word of God. Unless it is actually commanded, we can put our finger on a "Thus saith the Lord," in its supGod,
it
port, it is unlawful.
lar organization,
was
said,
a definite
number of ofiicers,
any other, or even any new combinations, is an On this ground, as we have said, indignity to him, and to his word. Their abrogation was the Boards were pronounced unscriptural. made a matter of duty. It was urged upon our conscience as demanded by our allegiance to God. It is our firm belief that there were not six men in the Assembly who held this doctrine. There were sixty who voted for some organic change in the Boards, but so far as we know, there were only two who took the ground of this superlative It is utterly repugnant to the spiiit of the New high-churchism. Testament, to the practice of the church universal, to the whole cha-
and
for us to introduce
racter of Protestantism,
and
it is
so
prevalence
among
us,
than that the freemen of this country will become the adWe have no intention of discuss-
we deem
altogether unnecessary.
We
case.
in the
even by
all
its
advocates.
them
to rejiudiate
organizations, not
the joint
Boards only, but Committees also, and confine agency of the church to Sessions, Presbyteries, Synods and
General Assemblies.
organs for joint action.
parted from, or
given up.
the
if
to
be divinely instituted
And
it
is
Accordingly, the
new
DR.
thing
else.
HODGE ON PRESBYTERIANISM.
impracticable, then
it
631
was discovered
and the word of God was made to forbid any other. This, however, would not go. Then followed other discoveries, and at last it was found out that a committee was the thing. God permits a committee, but to institute a board is an act of rebellion. But what is the difference ? A committee is no more commanded than a board. The one is as much a delegated body as the other. Both continue as a living organism after the Assembly appointing them is dissolved and dead. We were referred to the Committee of Church Extension as an illustration of the radical difference between the two organizations. The only diflFerence, however, is that one is larger than the other. There is not a single principle involved in the one, which is not involved also
in the other.
may be said, and it was said in the last extremity, that an execucommittee appointed directly by the Assembly, is a simpler device than a board, and that the church is limited in her choice of
It
tive
agencies to what
is
is
absolutely necessary.
But, in the
is
first place,
this
which is contrary to the theory. In the second place, the Committee of Church Extension, which was held up as the model, is not the
simplest possible, by a great deal.
is
a simpler
moi'e so than a
Comsaid
it is
we
means not absolutely necessary, the question arises. Necessary for what? For doing the work? or, for doing it in the best and most effectual manner? If the latter, which
are forbidden to adopt any
is is
the only rational view of the matter, then again the whole principle
abandoned
for
it
must
rest
decide what measures are best adapted for her purpose, and this
is
obvious that the principle adone which they themselves cannot carry
It
is
The church
is
She
is
im-
impeded
by
however, the principle in question could be carried out, what would be the consequence? Of course we could have no church-schools, colleges or theological seminaries; no appliIf,
such abstractions.
found
ances for the education of the heathen, such as all churches have it necessary to adopt. The Boards of Directors of our Seminaries
No
Scripture, or that they are absolutely necessary to the education of the ministry. had educated ministers before Seminaries were thought
We
of So swer to
far as
this
we heard, not a word was said in the Assembly in anargnmentmn ad hominem. The brethren who denounced
G32
APPENDIX
Any
be.
B.
against the
saj'
one
sees,
however, that
if
the one
is
must
The grand objection urged against this new theoiy, the one which showed it to be not onljMnconsistent and impracticable, but intolerable, was, that it is, in plain English, nothing more or less than a device for clothing human opinion with divine authority. The law of God was made to forbid not only what it says, but what may be inferred from it. We grant that what a man infers from the word of God binds his own conscience. But the trouble is, that he insists that it shall bind mine also. We begged to be excused. No man may make himself the lord of my conscience, much less will any man be allowed to
make himself
One man
infers
from the Bible. The same man infers Must the church one thing to-day, and another thing to-morrow. bow her neck to all these burdens? She would soon be more tramone thing, another a
melled than the church in the wilderness, with this
self
infinite difference
imposed
the plan
now
is
to bind
will
God himhuman
This she
never submit
Dr. Thornwell told us that the Puritans rebelled against the doctrine
that
what
is
is
allowable.
It
was against
We
We
supposed that it was in resistance to this very doctrine of inferIn their time, men inences they poured out their blood like water. ferred from Bomans xiii. 1 (" Let every soul be subject unto the higher
Whosoever resisteth the power, rcsisteth the ordinance of God; and they that resist shall receive to themselves damnation"),
powers.
the doctrine of passive submission.
From
sit
mand
of Christ,
"The
Pharisees
in
Moses' seat;
therefore
whatsoever they bid you observe, that observe and do," they inferred On this the right of the church to make laws to bind the conscience.
ground tories and high-church men sought to impose on the Church their trumpery vestments, and their equally frivolous logical deductions. It was fetters forged from inferences our fathers broke, and we, There is as their children, will never suffer them to be rewelded. much diflference between this extreme doctrine of divine right, this idea that everything is forbidden which is not commanded, as there is between this free, exultant Church of ours, and the mummied forms We have no fear on this subject. The of medigeval Christianity.
doctrine need only be clearly propounded to be rejected.
INDEX.
A,
Abolitionist, no man made one by the study of the Scriptnres, SSi. 456. Action, supposed distinction between rules of, and piiuciples of, 184. ADMONiTiON,.)ndicial, distinguished from nonjudicial, 346.
Berkeley,
employed
of,
in
Protestant
as to the ordaining rights of Presbyters, 125. AposTATts, mode of dealing with, 370. Apostleship, the distinctive functions of the, 562; no personal successors to distinctive ofRce of the, iiGi; feature common to it
Bp., reduction by, of principles of morality, 365. Bishops, teaching and Ruling Elders were scriptural, 119; use of the term, in age succeeding the apostolic, 119 how they came to be Prelates, 123, 124 and Presbyters one, 139. Boards. [See Chtirch-Boards.] Breckinridge, Dr. R. J., his Christian Pastor reviewed, 15 tribute to, 15, 49 his speeches on the Ruling Kldership reviewed, 43. Brougham, Lord, view of, as to necessity of checks in representative government, 61. Butler, 15p., reduction by, of the principles of morality, 365.
;
Appeals, ought not to make inferior courts parties, 315, 374 nature of, 316: principle of law of, 317 ought to be confined to injured parties, 335, 275. Appearance, in cases of appeal ought to be
; ;
0.
Call of the Minister, prominent theories as to, 23; grounds of, 24 evidence of, 24; is immediately from God, 24, 32, 194, 568;
;
defined, 307.
Arles, Council
121.
of,
as to functions of Bishops,
Assemblies, representative, ought to consist of two chambeis. 61 Presbyterian, consist virtually of two chambers, 63, 140, 276; Presbyterian, are also courts. 63 government by representative, a distinctive principle of Presliyterianism, 136, 234; government by, cimiposeil of KMcrs, a distinctive
; ;
Minispiiiioiple of I'resliytei'ianisni, 13S ters components of. as Killing Kldeis, 21'.', 234; genius and spirit of representative,
;
533.
B.
of, as to force of negative instances in establishing axioms, 106. Baptism, benefits of infant, 331; extent of
error as to the persons who may be the recipients of, 27 urging the question of, upon the young nnscriptural, 30; proofs of, 32; a supernatural conviction of conscience the first proof of, 32; calculations of expediency no element in the proofs of, 33; the approbation of the Christian people the second proof of, 35 three theories as to the form in which second proof of, may be expressed, 38; the judgment of the Presbytery the third proof of, 40, 194 effect of low views as to, 499 necessitj' of a Divine, 567. Calvin, doctrine of, as to limitations of church-power, 187, 247 testimony of, that Killing Elders are Presliyters, 2S2; pnietice doctrine of, as toecclesiastic.il imiuest, 307 of. as to distinetion between excommunication and anathema, 343; doctrine of, as to the proper subjects of judicial discipline,
; ;
;
common
357.
of,
validity
of. 3-45.
Baptized Non-pbofessors. not proper subjects of judicial prosecution, 326, 337 rea! relation of, to tlie Church, 329; peculiar advantages of, 33(1: effects of excommunicating, 332 not self-excommunicated, 332 true status of, 33, 339 state of the question as to relation of, to discipline, 337; how the Church should treat them, 341 spiritual condition of, 341, 342: doctrine that they are not subjects of judicial censure maintained by the Keformed Churchand bi' ablest Keformed Theoloes, 349 gians, 357.
; ; ; ;
Elders to ordain Presbyters, 125; as to mode of ordaining Bishops, 129. Casks, without proce.s. 30S, 303. 324, 368. Censures, forms of, 343, 354; distinction between, 324, 3i3. 356; subjects of, 329, 336, specific difference between, and in337 struction. 346 are not the seed of regeneration. 349; administered by the Reformed (.'hurch to professed believers, 350 de;
;
Carthage, Council
of, as to right of
grees oi; 354, 356. Ciui.MEiis, Dr. T., his criticised, 485.
view of sustentation
633
634
CuANNiNO, Dr.,
liis
INDEX.
definition of slavpvy, 4o8
;
views of, us to tlie iinportaiioeul individual development, 425. Checks, the system of, in Presbyterian government, 63, 140, 276. Children, of believers, as related to the
promises, 340. Christ, supreme sotirce of authority and power iu the Church, 98, 138, 209 relation of the State to, 517, 549, 551 the supreme ruler of nations, 552. CHRISTIA^, every, a member of a missionary society as a member of the Church, 223,
; ;
sionary society, 224; things necessar\ to the discharge of work of, 224; systeiiial.c giving, as a part of worship, a great principle of, 224; statement that the Church is, where the Holy Ghost is, defective, 233, 261 perfect organization of, needed for the perfect working of, 233; every member of, as such, a member of a missicmary society, 223, 237, 238 regulative and con; ;
stitutive principles of
government
of, dis-
237, 238.
Christianity, forms
of,
of,
428,
Church. The, officers of, 15-142 not founded upon the ministry, 19 distinction between esseiiie of, and visible form of, 20; appro;
bation of, second proof of a call to the ministry, 35 power of, where lodged, 97, 272; source of authoiity of officers of, 98, 138 government of, whence derived, 101 government of, should be conducted by assemblies of Klders, 133, 138 principles of the polity of the Presbyterian, 135; unity of, a fundamental principle of Presbyteriauism, 135; government of, by representative assemblies a distinctive principle of Presbyterianisin, 62, 136, 234; government of, by assemblies of Elders a distinctive principle of Presbyterianisni, 138, 219; power of, primarily in the body, and exercised tlirough courts, a distinctive principle of Presbyterianisni, 138; distinction between essence of, and completeness of. 139, 293; operations of, 145; argument against boards of. 145 permanent officers of, 148; courts of, what, 149; duty of, as such, to do all the work assigned her by Christ, 158, 225, 240 cannot delegate her functions, 160; nature of power of, 163, 182, 193, 218, 219. 236, 24(1, 473; great error of, reliance upon her own understanding, 163; maintenance and propagation of the truth the great business of, 165; expediency no measure of duty to, 167; the Scriptures the only law of, 167, 175, 3S3, 456, 469, 472,475; boards not necessarv to, 168, 186, 192. 207 faith the great principle of all the operations of, 173; question of
; ; ;
; ;
discretionary power of, considered, 182, 193, 218, 244, 259, 292; liberty of. what, distinction between a govern183, 233 ment of, hy principles and by rules, considered, 184; comiileteness of organization of, for all legitimate ends, 186, 192, 209, 472; limitations upon power of, 187, 210, 219, 222, 225, 240; power of, ministerial and declarative, 193, 219. 236,477 adequate to conduct Foreign Missions without aid of extraneous organizations, 194, 209 c(jnstituted with special reference to missionary operations. 208 a mere instrumentality employed by Christ, 209, 469 as a positive
;
institute must show a warrant for all she does, 210,219,470: difference of view.as to Divine orifiin of government of, 218: jns Dii'imtm theory as to government of, consistent with catholicity, 139, 219, 293, 463 ; has no opinions, has a faith, 219. 384, 456,
is
measure of power
tinguished, 252: how giiverninent of, is jirescribed in Scripture, 252; presence of the S^pirit does not necessarily constitute, 261 the ministry and ordinances indispensable elements of the outward, 262; relation of the people to government of, 69, 101, 269, 276; applications for leave to withdraw from membership of. considered, visible, consists of two classes, 323, 369 conception of, by the Reformed 339 Church, 350; nature and ofhce of, 382. 449, 469, 473,477, 600; wlation of, to slavery, 381, 500; not a society of universal good, 382; not at liberty to speculate, 384; has no right to speak where the Scriptures are silent, 384. 385 has no authority to settle political questions. 439, 460; cannot adjudicate between claims of rival governments, 440, 450; province of, and that of the State, distinct, 440, 449, 554; schism of, distinguished from separation of, 441 advantages of confining to national lines, 441. 463, 465 unity of, as catholic not necessarily formal, 452; relation of, to secular societies, 467, 473 relation of, to societies for moral Heform, 469; the ends of, the laws of, 469 mission of, 473, 469, 477 502; efforts of, should spring from life, not machinery, 483; principle of, that the strong should assist the weak, 484; evangelization the great duty of, 494. Church-Boards, argument against, 145; substitutes tor voluntary societies, 147, 157; unconstitutionality of, 148; officers of, as such, neither ministers, elders nor deacons, 149, 211; are not mere committees, 150; are virtually ecclesiastical courts, 160, 211, 220, 240; undue power vested in, 151, 156; tend to a virtual Prelacy, 156 irresponsibility of, 157; centralizing tendency of, 158, '444; violate gi'eat priiiclple that the Church as such oujilit to do the work assigned her, 168; contidential agents of the Cliurch, l:'i9; difference between, and Committees, 162, 225, 238,240; unscri))turalness of, 163; the Scriptures silent as to, lt:4 pievent a knowledge by the Church of the missionaries sent out, 165 expediency and necessity of, discussed, 166; are unnecessary, 168, 186, 192, 207, 496 argument that energies of the Church are concentrated by. answered, 169 plea that nothing would be done without, answered, 171; principle of. not true mean betwixt latitndinarialiism and nltraism, 178; argument for, from fact that they are establi^hed institutions, answered, 179; argument for, from discretionary power of the Church, answered, 182; question as to, not one as to circumqiu'stion of, involves that stantials, 188 of the organization of the Church, 218; wliat they are, 220; are organisms, not organs, 220; not circumstantial details, 221 relation of. to the General Assembly that of vicars, 221; principles of action of, 222; paid membership in reprobated, 223, 240 principles opposed to, 224; indirectly re; ; ;
;
INDEX.
lated to the Church, 225 opposition to, uot iiinoviition, 225; question of authority 259; Church exercises illegitimate power iu constituting, 237; opimsed to simplicity of organization, 23S, 495; question of, in relation to fresbyterianisni, itiscussed, 242; position of Scotch Free Church as to, 294; position of Southern Presbyterian Churcli as to, 443.
;
635
for, 233,
CiRCUMSTANCKS, which
fall within the discretionary power of the Church, 189, 219, 2-il; Church-Boards not in category 246,
of, 221.
CoLONiZATiox, speech on African, 472. CoJiMissiONS. nature and power of 225, 487. CoMMiTTEts, functions of, 150; distinction between, and Boards, 162, 225, 238, 210; ends answered by, .i24 neces.sary circumstances of church action, 246, 259. CoMMoy Eamk, explicit law in regard to, needed. 304. CoMMONWEAi.TH, the principle of a free, 57 the Presbyterian Church a free, 62 when niagnaiwnums, 546. CONFESSiO.v OF GUiLT, case of, by a party, 308,
;
supplied, 308; omissions of old Book of, as to offences committed in presence of a court, supplied, 309 ; omission of old Book of, as to the cliarge of a suspended minister, supplied, 310; privileges restricted by old Book of, extended, 310; anomalies and incongruities of old Book of, removed, 310 defective definition of offences by old Book of corrected, 310; defective definition by old Book of, as to standard for determining offences, corrected, 312 ; position of old liook of, as to partisan attitude of inferior courts in appeals, changed, 315 omission of old Book of, as to withdrawal from communion of the Church, supplied, 322; narrower and wider senses of the term, 326 ; provision of old Book of, as to baptized non-professors, changed, 325; as a privilege, or a disability, 326; nature and ends of, 328.
Discussion, effects
of,
175.
Doctrine, more important tliau church-government, 293. Doubt, valid office of. 177. Duty, as conditioned by relations, 512.
368.
Conscience, the testimony of, the first proof of a call to the ministry, 32. Courts, Presbyterian assemblies are, 63 Church-power to be exercised through organized, a principle of Presbyterianism, 138; distinguished from conventions of Cliristian gentlemen. 472; of the Church, what, 149; of the Church are Divine institutions, 219; are organisms, not organs merely, of the Clinrch, 221; of the Church cannot delegate their powers, 222; composed of two classes belcinging to one order a distinctive principle of Presbyterianism, 234; composed uf rulers only, 234; lower, ought not to be made parties in judicial cases. 315, 374; members of lower ought, in judicial trials, to sit in upper, 318; relation of, to one another, 318; objections to lower sitting in upper in judicial trials, answered. 319; specific difference of modes of removing a cause from lower
to higher, 334.
'
Education, the Church must take charge of, if religion be excluded from, 497: incorporation of true religion with, a great problem of the country, 498; distinction between a preliminary, and a professional,
560.
Education, Committee
office of, 444.
of, limitations
upon
Elders. [See Ruling Elders.] Eldir, the New Testament, proved not to have been simply a preacher, 140. Eldership, parity of the, a distinctive principle of Presbyterianism, 132, 234. Election, decree of, runs largely in the family line, 340. Epipmanius, quoted as to existence of Prelatic theory of ordination in the early
Churcli. 129.
Evangelist, The, an extraordinary, but not necessarily a temporary, officer," 18: office of, essential and peculiar to the Presbyterian
system, 18
office
of,
makes the
CuNNiMiHAM, Principal Wm., doctrine of, as to discretionary power of the Church, 248
doctrine of, as to the place of the people in church-government, 270. Cyprian, letters of, referred to for early use of the term Bishop, 120; testimony of, as to mode of ordaining Bishops, 129.
Presbyterian pre-eminently a missionary Church, 18. Excommunication, nature of, 329; distinction between, and suspension, 343. Exi-EDIENCV, no measure of duty to the Church, 167.
F. Faith, the great principle of all church-operatiuns, 173; the condition of the. benefit of clisci|)iine, 328, 329; obedience to the, what, 5().'). FAsriNo, import of, 520. Federal Govkrnmknt, nature of a, 527, 529; perfidy the great sin of a, 528; good faith
the bond of a, .530. FiRMiLiAN, testimony
Klders, 126.
of,
as to functions of
of, doctrine of,
499.
Directory for Worship, position of, as to the subjects of excommunication, 355. Discipline, Church, 2fe8; Revised Book of,
299; redundancies of old Book of, exscinddift'useness of old Book of, remed, 301 edied. 302; omissions of old liofik of. sujiplied, 303; iniplicatinns of old IJc.cdv (if, explicitly enunciated, 311.". oiiiitti<l details in execution ol provi.vitins of old Book of,
:
;
as to the subjects of judicial discipline, position of, as to the withdrawal of apostates, 370. Frkedom, nature of true, 418, 430.
G. GlviNO. STSTKMATir, a great principle of the Church, 224; a part ol religions worship.
636
INDEX.
Laity, meaning of the term, 277, 283. Laodicea, Council of, as to the functions of Bishops, 121. I.IBEKALITY, Scrlpture doctrine of, 505. Liuerty, Christian, 183, 233, 254, 258, 312,
418, 430, 470, 552.
Golden
224, 238, 506; a privilcgp as well as a duty, 506; great priiicipln as to, nOS. Rui.k, Thk, applicability vi', to slavfiy, 428, 457, 4i8, 644. GovuRNMENT, a representative, tllstingiiislied IVoiii a democratic, 58, 100, 276; principles
of tliat of the Presbyterian Church, 62, 135, 219, 224, 234; distinction between one of principles and one of rulers, considered, 184; of the Cliurch is of Divine origin, 218; regulative and constitutive principles of, distinguished, 252, 292; end of civil, 275; end of that of the Church, 276 relative importance of, and doctrine, 293; civil, a Divine ordinance, 514; structure of that of the United States, 525; true theory of parliamentary, 534 difiiculty of cunstructiug a free, 546.
;
Lieber, Dr., doctrine of, as to operation of the representative principle, 59. Liturgii s, are circumstances not essential to churchtworship, 2i7.
M.
Magistrate, Civil, has no jurisdiction in the
domain of religion, 552. Magnanimity, nature of, 545. MAMELUKhS, peculiarity of kingdom of, 340. Mankind, divided into three classes, 340.
Marriagf, with a deceased wife's sister forbidden by the Presbyterian Standards, 493; adliesiou to the law as to, or its excision from the Constitution, necessary, 494. McCosH, Dr. Jamks, view of, as to the effect upon a State of an effete religion, 516.
McQUEiiN, Rev. A., case
of,
of,
as to the
HiGH-CHURCHibM, repudiated,
463.
article of, on Presbyreviewed, 242; tribute to the abilities of, 243; doctrine of, as to the discretionary power of the Church, 250 doc;
Assembly of 1847. Memorial, allowable in bringing irregularities of lower courts to notice of the higher,
310; a, as to the relation of the State to Christ, 649. MiLLKii, Dr. Samuel, quoted, as to necessity of double representation in church-courts, 64; testimony of, that Ruling Elders are Presbyters, 288. Milton, views of, as to a free Commonwealth,
56.
of, as to inferences from Scripture, 255 his scheme of Presbyterianism, 261 doctrine of, as to tlie part of the people in church-government, 269; doctrine of. as to the office of the Ruling Klder, 274; argument of, to prove the Ruling Elder not sermon of, on the to be a I'l-esbyter, 281 support of the ministry, noticed, 482; report of, as to ecclesiastical Commissions,
trine
;
Ministers, the call of, 15; servants, not lords of the Church, 19 relation of, to institu;
of a
261.
Humility, nature
546.
I.
Ignatius, epistle of, to Polycarp referred to as to functions of a Bishop, 120. iNDlFFEKENi'E, as to what may prove true, a condition ol inquiry concerning truth, 177. iNFERENCts, necessary, from Scripture of equal authority with it, 255; logical prinWestminster ciples of, necessary, 315; Standards not mere, from Scripture, 366. iNQUKbT, Ecclesiastical, principle of, expounded. 304, 371; the principle of, not tyrannical, 371 principle of, has a noble
;
tions of learning, 26; immediate ground of the call of, 24-32; without chaige have no right to rule in the Church, 42, il\: constitute one class of repnsentatives in Presbyterian assemblies, 63; Presbyterian government not exclusively in hands of, 64; are checks upon Elders in churchcourts, 65; as alone they cannot call a meeting of Presbytery, alone they cannot regularly constitute it, 73; when pastors, are representatives of the people equally with Ruling Elders, 102; as teachers are not rulers, 118 reason of their being entitled to double honour, 120; right of rule pertains to, not as Ministers, but as Elders, 132; parity of, essential to Presbyterianism, 148, 166; sustain same representative
;
history, 372.
Ireland, Ciiuhch of, testimony of, that Ruling Elders are I'resbyters, 281. Issue, to be joined injudicial trials, 307.
J. to mode of selecting preachers in the apostolic Church, 119 testimoiiy of, as to lunctions of Bishops, 121. Jews, Thk, in what the bondage of, consisted,
Jerome, quoted as
183, 254.
Jurisdiction, Appellate, the end of, 327. Jus DiviNUM. of cliuich-governmeut, 21,139,
218, 219, 252, 260, 268, 292, 293.
relation to theChurch with Ruling Elders, 277, -92; duty of, as to political matters, 611, 513; distinction lietween, as ministers and as citizens, 472, 513 ; qualifications of, for usefulness, 557, 571; ambassadors of God, 573: encouragements of, 577. MiNiSTHY, TiiK, what, as peinianent, it includes, 19; litness lor, what, 2S; claims of, not to be urged on the young, 30 ; prayer till' great means of increasing, 30; means of i)reventlng the induction of unfit men into, 31; an indi.-pensalile element of the visible Church, 262: mode of lurnishiug the support of, discussed, 41~3 impolicy of the Chuich as a whole furnishing the sup:
liort of,
270, 346.
of,
484; demission of, shnuld be allowed in ceitain cases, 499; relation of, to political questions, 511, r;13: reasons for the education of, 500; three orders in, a fiction, 6C2 authority of, 563 pcrmam nee of, 64 necessity of, 564; immediate end id', 565; importance of the duties of, 566; ultimate design of, 566 necessity of a Divine call
;
:
INDEX.
to,
637
of, 557,
568-575 dut.v of tlie people to furnish the support of, 576. Missions, Uumestic, true mode of conductins,
"-J^t-i,
People, The, relation of, to government of tlie Church, 59, 101, 26^, 276; relation of, to representative goveninient, 534.
Politics, relation of the pulpit to, 511, 513. PosiDONius, testimony ot, ;i,-, to the relation of Elders to preaching, 121. Power, of the Church, where lodged, 97, 272 primarily in body of the Chuich, and exercised tlirougli courts, 138 of the Church, what, 163, lh-1, 187, 193, 236, 240, 272, 276; measure of that of the Church as a missionary society, 224; distincliou between Joint, and several, 141, 290. Pkvver, the great means of increasing the
;
-t-13.
Missions, Foriign, relation of the Church to, 194, 2(18, 223; relation of, to experi-
mental reliniun, 508. Morality, fundamental principles of, 364; distinctions of, are natural, not supernatural, 365. MoR.\L Ukpoiim, relation of the
societies for, 469.
Church
to
ministry, 30.
542.
Prkachehs, relation
twofold classification of, 303 in presence of court, 3U9, 368; definition of, 310; standard for determining, 311, 312, 364. Officers, Church, 15-142; treatise on extraordinary and ordinary, greatly needed, 17 ; question as to continuance of extraordinary, 17 ; all extraordinary, not necessarily temporary, 18; source of authority of, 98; powers and duties of, prescribed in Scriptures, 101; permanent, 148; not a rank, nor an order, 277. Operations, of the Church, 145. Order, preachers and Huiing Elders one as to, 119, 234, 288, 290, 292; office-bearers do not constitute an, 277. Orders, historical origin of sacrament of, 129.
Offences,
committed
of, to the Ruling Eldership, llfj; distinguislied from Ruling Elders, 235; province of, as to political questions, 511; qualifications of, ii57, 559, 571; reasons for education of, 560: counsels to
yonng, 561 ; duties of, 568. Prelacy, account of historical of, 129; doctrine of, as to church-power, 222. Prisuyteuian, narrower and wider senses of
the term, 135.
Presbyterianism, charitableness
of,
;
21
Jus
Diviimm ol, 21, 218, 252, :;60, 268 government of, a Comniouvvealth, 56, 62; government by free, representative assemblies a
distinctive principle of, 62; principle of two chambers in deliljerative assemblies
ORniNANCKS, an indispensable element of the visible Church, 262. Ordination, to the ministry sine titulu, considered, 31, 37, 41 ; incorrect theories as to, in the Presbyterian Church, 78 ; theories as to, in other Churches, SO; doctrine of the Reformers as .to, not developed, 89; nature of, discussed, 91, 130; Komanist theory as to, 92; Anglican theory as to, 92; Presbyterian theory as to, 93 ; Ruling Elders have the right to participate in that of Ministers, 78, 95, 115, 124, 132; pertains not to several, but joint power, 103, 291 historical argument for right of liuling Elders to impose hands in that of Minis-
characteristic of, 63; assemblies of, judicial as well as deliberative, 63; involves a system of checks in the governing assemblies, 63; analogy of, what, 07; stands or falls with the disiinction between teaching and Ruling Elders, 125; the principles of, 135, 224; would be approved by Paul, 2-33; peculiar and distinctive principles of, 234; Dr. Hodge's definition ot, ciiticised, 261 distinction between fundamental and distinctive principles of, 262; Dr. Hodge's
theory of, examined, 268. Presbyters, definition of. 116; as such, not preachers but rulers, lti4, ILS; Jtuling Kl ders proved to be, from Presbyterian Standards, 104; Ruling KIdeis proved to be, from the Scriptures, 106; Ruling Elders proved to be the, of Scripture, 115 as such not preachers, 117 how they came to be
; ;
125; apparent testimonies against that view of, explained, 126; causes for lapse of imposition of hands by Ruling Elders in that of Ministers, 127; operation of the Prelatic theory of, in early Church, 128. Owen, Dr. John, referred to for a satisfactory exposition of 1 Tim. v. 17, 118 doctrine of, as to the circumstances falling within the discretion of the Church, 189 remark of. as to the succession in Christ's kingdom, 340 doctrine of, as to the relation of baptized children to church discijiline, 360.
ters,
;
preachers, 122, 124; in the early Church took part in ordination of Bishops, 125; and liishops one, 139, 288: are of two classes and one order, 2.34, 288, 290; parity of teaching and ruling, as Presbyters, distinctive of Presbyterianism, 235 distinction between, as teaching and as ruling, 235 Ruling Elders i)roved to be, by the testimony of the Reformed Churches,
;
2S1.
of, is final
proof
Palet. argument
of, to
show the
etliical in-
sufficiency of the Scriptures, 314; definition of slayeiy by, 414. Pardovan, doctrine of, as to the proper subjects of judicial discipline, 355. Parochial Schools, \ylien necessary, 497.
Parties, case of accused, evading "trial, 307; case of. confessing guilt, SOS. 368 permission to, to testify, 310; eniploynu-nt of counsel by an accused, 310: injured, the only proper appellants, 335, 375. Pastoks, term, applied in Scripture as well to Ruling Elders as to preachers, 119.
;
of a call to the ministry, 40; quorum of, what, 44, 48; essence of, what, 45; complete constitution of, what, 46; decision of (ieneral Assembly that, in a settled condition of the Church, a quorum of nniy be Iiad without Ruling Elders, 44. 46, 133; decision of Assembly as to quorum of, contradicts the analogy of Presbyterianism. 56, 133; ought not to be constituted without Ruling Eldeifs, becausi? a special meeting of, cannot be called without their concurrence, 72; consiituting, without Ruling Elilers authorized by no positive law, 74; competent to conduct the work of Foreign .Missions, 196, 212; each, responsible for cultivation of its own mis-
638
INDEX.
courts in absence of, 70; Presbytery ought not to be constituted without, because a special meeting cannot be called without Concurrence ol, 72; constitution of Presbytery without, authorized by no positive law, 74; alisence of, not provided lor iu the law as to the quorum of a Presbytery ,76 right of, to impose hands at the ortlination of Ministers, 78, 95, 115, 124, 132; nature of olfice of, 96, 138, 139, 274 false view of, as creatures of the people, 96; source of authority of, 97; are representatives, not deputies, 98,275,292; likeness and difference between, and pastors, as representative.s, 102; as members of Presbytery have right to every part of the Presbyterial act of ordination, 103; theory that" they are not Presbyters refuted, 103; sources of proof that they are Presbyters, 103 proved to be Presb.^ers from Presbyterian Standards, 104: proved to be Presbyters from the Scriptures, 106; proved to be the Presbyters of Scripture, 115; how they came to be preachers, 122, 124 found in churches ol Northern Africa in fourtli century, 123; right of, to impose hands at ordination of Uiiuisters proved by historical facts, 125; testimonies apparently inconsistent with right of, to impose hauils at ordination of Ministers, explained, 126; causes lor lapse of imposition ot hands by, at ordination of Ministers, 1^:7 resolutions as to office and rights of, 132; equal, as rulers, to Ministers, 132, 290; government by representative assemblies composed of, a distinctive principle of Presbyterianism, 138; two classes of, 140, 234; duties of, 141; qualifications of, 141; all members of church-Courts, are members as, 219; distinction between, and preachers, 235 not laymen, as distinguished from Ministers, sustain same representative rela276, 277 why tion to tlie Church as Ministers, 277 specially termed repiesentatives of the people, 278 proved to be Presbyters by testimony of the Reformed Churches, 2S1; argument to prove them not to be Presbyters examined, 281-286; of one order w"ith teaching Elders, 290, 292.
; ;
; ;
siniinrj' fiold, 240; tho strong, ought to assist tlie weak, iii-i. Pekscriptiun, the force of, what, 51, 179. I'Riui'., nature of, 54a. Prouess, judicial, uot a means of conversion,
oZ'J;
oOt),
324, 368.
of, 537.
non-professors
not
subjects of judicial, 326, 338; proper subjects of judicial, 329, oo7 ; doctrine of Reformed Church as to applicability of judicial, to baptized non-professor.s, 349. PROTBST.iNTisM, principle of, as to church-
power,
]StJ.
Pulpit, relation of, to politics, 511, 513. Puritans, doctrine of, as to the limitation of church-power, 222; doctriue of, as to inferences tiom Scripture, 255.
44.
B.
Reason, prevalence
of,
Redemptio.v, a supernatural mystery, 365. Keiorwations, gradual progress of all, 146. Reformkb Church, The, held Ruling Elders doctrine of, as to to be I'resliyters, 2S1 applicability of judicial discipline to baptized uon-professurs, 349 conception of, as to the nature of the Church, 350; doctrine of, as to the forms and degrees of
;
;
censure, 364.
Reliuion, tlie State ought to have the true, 616; essentially free and spuutaueous, 618; as to the citizens of the State a sauctiim and not a law, 619. REPRtsENTATioN, true significance of principle of, 59 principle of, is characteristic of Presbyterian government, 62; double, is the analogy of the Presbyterian system, 67 nature of, 100; in assemblies, a principle of Presbyterianisni, 136. Rephesentative, a, distinguished from a delegate or deputy, 98, 275, 536; import ot office of a, 100; assemblies, as realizing unity, a principle of Presbyterianisni, 136, 235; assemblies, composed of Elders, a principle of Presbyterianisni, 138; government, a distinctive principle of Presbyterianisni, 234; assemblies, genius and
;
;
S.
Rights, ultimately traceable to duties, 426; contingent, what, 427 human, not a fixed but a fluctuating quantity, 4C0; when exercise of primordial, by society is justifi;
Scotland. Church of, testimon.vof, that Ruling Elders are Presbyters, 281; doctrine of, as to the proper subjects of judicial discipline, 356.
able, 536.
of, mode by which she realizes unity, 136, 236 dilemma as to headship of, 136. Ruling Elders, are Presbyters, 44, 104, 106. 115, 279 ; may constitute a Presbytery without ministers in extraordinary cases,
Rome, Church
Scotland, Erek Church of, position of, as to church-boards, 294. Scottish Keformeks, doctrine of, as to interences from Sciiptnre, 256. Scriptures, The, perlection of, as a rule of th(^ only law faith and practice, 163, 167 of the Chureh, 107. 175, 3n2, 466, 469, 472;
;
44; doctrine that .a Presbytery may be regularly constituted without, contradicts Presbyterianisni, 56, 133; are one class uf repn-seiitatives in Presbyterian assemblies, 63 Presbyterian govei nineiit not exclusively in hands of, 65; are checks upon Ministers in ehurch-cuurts, 63 importance (if ofbce uf, to liberties of the Church, 67 dangers attending coustitutiou of church; ; ;
the measure and staiiilaid of faith, 175; necessary ililerelices from, of equal authority with, 255; inculcate general truths by concrete cases, 20o, 314; only standard do not condemn slavery, of duty, oil 384, 4;,6, 469, 500; must be supreme in conflicts with philosophy, 393; noble moderation of, 391; relation" of the State to, 552; distinction between relations of the State and ot the Church to, 563.
;
INDEX.
Secular Societies, relation of the Church to, 4b9, 473. Sin, not oulj' predicable of the individual, but of the State, 521. Sins, National, sermon on, 510; of a State as a member of a confederation, 524 ; resulting from breach of faith, 525 ; resulting from a perversion of the organa of government, 533 ; which are widely diffused, 537 ; of a State as a particular Commonwealth, 539; of slaveholding States as to their slaves, 542. SLAVtBY, relation of the Church to, 381, 455, 475, Sou not condemned in the Scriptures, 3S4, 45(3, 459, 50U; sanctioned in the Scriptures, 3S5, 407, 457 the Christian argument against, largely founded in doubtful philosophical speculations, 389; the Christian argument against, violates the principle that Scripluie is its own interpreter, 390 the Christian argument against, inconsistent with commands of Scripture to masters and slaves, 391 ; opponents of, pervert the Scriptures, 392; nature of, misapprehended, 392, 539, 541 ; argument against, invalidates the authority of Scriptures, 393; danger to those who join crusade against, 394; the Christian doctrine of, 39S; public opinion of the civilized world against, 400; description of crusade against, 4U1; effects of opposition to, upon apologists for, 401 ; probable results of agitation as to, 404 ; real parties to the questions as to, 405; argument against, from the genius and spirit of Christianity examined, 407 ; first error, as to nature of the, tolerated in letter of Scripture, 40S ; consistent with personal rights and responsibilities, 410; true defiuitjou of, 414 ; con; ; ;
639
when
justifiable in exercising its
SociETT,
to preaching, 122.
ot,
of, to all churches of Christ, 446 schism disavowed by, 441, 447,452; posiof,
communion with
459,462; worked for good of the slaves, 459; proposal to eniplny the Church itself, not societies, for the work assigned her, the only peculiarity of, 463; proposed valedictory letter to the Northern Cliurch, 465. Stat K, The, province of, distinct from that of the Church, 440, 449,554; nature and
514; responsibility of, to God as moral Kuler, 514, 519, 521, 550; must have a religion, 515; ought to have the true religion, 516; not bound to have an established Church, 517, 554 ; Christianity ought to be the religion ol, 517, 549 relation of, to the rule of Christ, 517, 549, 551, 555; as Christian need not infringe the rights of those who are not Christians, 518, 554 is a subject capable of sin, 521 is a moral person, and as such responsible, 521,551,552; like the individual, responsible to law, 522; like the individual, deoffice of, 449,
; ;
fusion of, with involuntary servitude exposed, 416; moral, described, 416; question whether some of the essential rights of man are nut destroyed by, and his perfection hindered by, considered, 419, 460 inconsistent with an absolutely perfect state of society, 420; to be judged of, relatively to an imperfect state, 421 relation of, to the advancement of society, 427 second error, as to the genius and spirit of Christianity in its bearing upon, 428, 457; incidental evils common to, with otiier relations, 429; is a mural school, 430,461; argument against, from its criminal origin, considered, 431 duties of the S'tate in relation to, 432; duties of masters in relation to, 433,542; duty of the Church in relation to, 433, 475, 500 a cause of separation between Northern and Southern Presbyterian Churches, 454; views of Soutliern Fresbyteriau Church as to, 455 question whether it is essentially a sin, considered, 456; history of, co-extensive with that of the Church, 457 overruled to tlie spiritual good of the slaves, 460 argument against, from primitive intuitions, considered, 461 argument from abuse of, 500; bad faith of the nonslavehohling States of American L'nion as to, 630; is an organization of labour, 539; is a displacer of agrarian agitation, 540; sins in relation to, to be guarded against, 542. Societies, Voluntary, independent of ecclesiastical control, 146 a great defect of, 174 relation ol the Church to secular, 469, 473; must appeal to church-members, not church-courts, 470.
; ; ; ;
;
pendent on the grace of God in the discharge of duty, 523; when magnanimous, 546; relation of, to the Scriptures, 552; the religion of, and of individual rulers may be different, 554; separation of, from the Church distinguished from separation of,
from religion, 554. Statesmen, are special ministers of God, 546.
T.
Teachers, as such, not rulers, IIS; Ruling Klders not necessarily, but might be, 118.
Tertullian, testimony
missible, 308. of, doctrine of, as to the subjects of judicial discipline, 353. Tillotson, Abp., fact in life of, 571. Toledo, Council of, as to functions of Bishops, 121.
Thorn, Synod
550.
princi-
ple of Presbyterianism. 135; as realized by the representative system, a distinctive principle of Presbyterianism, 234; how realized by Rome, 136, 235 as catholic, not necessarily formal and organic, 452. U.MTY OF THE Race, affirmed, 403, 452, 543.
;
V. Vainglory, the sin of. 538. Van Mastkicht, doctrine of, as to the subjects of judicial discipline, 360. V(ETius, opinion of, as to baptized uoupro-
640
feasors, 434
;
INDEX.
Wheweil,
4i)'3.
Prof., views
of,
as tn slavery,
w.
WARnuuTON,
officc-rs
WiTHDKAWAL,
as to extraordinary
to
;
from
membership
in
the
Bp., view
of,
WtoDisLAVE, Synod
Presbyterians for determining offHiicea, as 312. 364, 367 ; authority of, 313, 367 complete as to morals as tliey are as to doctrine, 366; not mere inferences from the Scriptures, 306; are a rule of faith and
practice, 367.
the subjects of discipline, 353. Wooi.SEY, Dr., ordination of, to the ministry
of, position of, as to
criticised, 25.
WoHSniP, everything connected with, prescribed in the Scriptures, 163 giving, as a part of 224 elf ments of, which fall within the discretion of the Church, 248.
; ;
Date Due
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