3 . /S./i/
g^ T>T3TKrr'Tr'T'/-»KT KT T *J
PRINCETON, N. J.
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Presented byC^\^C7ly^sV^y-^(2/ 'S . £)rri\^'V\n e/
V
^^^
MAR 7 .') 1914
Complete Works ^^^%£[caij0>'
OF
Rev. Thomas Smyth, D.D.
Edited by
REV. PROF. J. WM. FLINN, D. D.
New Edition
With Brief Notes and Prefaces
Biographical Sketch in Last Volume.
Volume IV.
Columbia, S. C.
Reprinted by The R. L. Bryan Company.
1908.
EDITORIAL NOTE.
Dr. Smyth's Complete Works comprised in these volumes
are published under written instructions left by him. The
cost of publication is paid by a fund which he provided.
The Editor's work has been confined mainly to proof read-
ing and to occasional recensions of the printed text. The
works are re-issued not for the general book-market, but for
donation to public libraries.
J. Wm. Flinn.
THE NAME,
NATURE AND FUNCTIONS
Ruling Elders
WHEREIN IT IS SHOWN
FROM THE TESTIMONY OF SCRIPTURE, THE
FATHERS AND THE REFORMERS
^ THAT
RULING ELDERS ARE NOT PRESBYTERS OR BISHOPS
AND THAT
AS REPRESENTATIVES OF THE PEOPLE, THEIR OFFICE OUGHT
TO BE TEMPORARY.
WITH
AN APPENDIX
ON THE USE OF THE TITLE BISHOP.
THOMAS SMYTH, D. D.,
AUTHOR OF "lectures ON THE APOSTOLICAI, SUCCESSION," "PRESBYTERY AND
NOT PRELACY THE SCRIPTURAL AND PRIMITIVE POLITY/' ETC.
PUBLISHED :
NEW-YORK, MARK H. NEWMAN. ROBERT CARTER. LEAVITT. TROW AND CO., AND
WILEY AND PUTNAM ; PHILADELPHIA, PERKINS AND PURVES, AND WILLIAM
S. MARTIEN ; CINCINNATI. WEED AND WILSON ; PITTSBURG, THOMAS
CARTER ; BOSTON, CROCKER AND BREWSTER ; LONDON,
WILEY AND PUTNAM : EDINBURGH, W. P. KEN-
NEDY ; BELFAST. WILLIAM m'COMB.
1845
Entered, according to Act of Congress, in the year 1845,
By Leavitt, Trow & Company,
In the Clerk's Office of the District Court for the Southern District of
New- York.
J. F. TROW & CO., PRINTERS,
33 Ann-Street, N. Y.
WITH PECUI.IAR EMOTIONS OK HOPE AND JOY
THE AUTHOR
ASSOCIATES WITH THIS VOLUME THE NAMES
WILLIAM DEARING, HUGH WILSON, WILLIAM YEADON. WILLIAM C
DUKES, JAMES M. CALDWELL, D. W. HARRISON, WILLIAM
ADGER, AND WILLIAM HARRAL.
WHOSE RECENT ELECTION TO OFFICE
GAVE OCCASION TO ITS PREPAKATION.
THE HOPE AND KXPECTATION
THE CHURCH OVER WHICH THEY PRESIDE—
MAY THEIR NAMES, THROUGHOUT ETERNITY,
BE ASSOCIATED WITH ITS SPIRITUAL ADVANCEMENT;
AND BEING NOW
FOUND WISE To WIN SOULS TO CHRIST,
MAY THEY THEN
SHINE AS STABS IN THE FIRMAMENT
OP
HEAVEN.
CONTENTS.
CHAPTER I.
PAGE
The nature, end, and object of the Church of Christ, its
officers and ordinances, with a general review of the
origin, title, and history of the office of Ruling Elder. 13
CHAPTER H.
In which it is shown that in Scripture the term Presbyter
is always applied to the Preacher, and not to the Rul-
ing Elder ; with an examination of 1 Timothy 5:17.. 32
CHAPTER HI.
The term Presbyter was applied by the Fathers only to
Ministers who preached and ordained, and not to Rul-
ing Elders 60
CHAPTER IV.
The views of the Reformers on the subject of the Elder-
ship, and on the application to it of the term Presbjrter 74
CHAPTER V.
On the permanency of the office of Ruling Elder 100
CHAPTER VI.
Of the Ordination of Ruling Elders by imposition of
hands ; and the co-operation in ordination 106
CHAPTER VII.
The value of the Eldership 110
VI CONTENTS.
APPENDIX. PAGE
On the use of the title Bishop 135
NOTES.
Note A 146
Note B 152
Note C • 162
PREFACE.
In the following work it will appear that while there may
be unity, there cannot be — or at least there never has been —
uniformity of opinion. This arises from the weakness and
imperfection of our minds; the many influences which shape
and modify our view of evidence; and the various "standing
points" (as Neander would express it) from which we con-
template the truth. This variety in the midst of unity is found
even in doctrinal sentiment, but much more in matters of
ecclesiastical order. Where the Spirit of the Lord is, there
will be found unity in all that is essential, and "liberty" to
differ in all that is not fundamental. And when we wish to
know what is essential and what is not essential to salvation,
and therefore to the glory of God and the edification of his
people, we have perhaps the best and onl)'- guide in the words
of the apostle, "The letter killeth but the spirit giveth life ;"
"We are ministers, therefore, not of the letter but of the
spirit." Just in proporition, therefore, as any point bears
upon the spirituality of the church, and the spiritual well-
being of its members, is it essential; while just so far as it
is but a means towards this end, and an instrumentality for
securing this result, is it unessential, and one therefore about
which differences of opinion may be more freely tolerated,
and differences of practice allowed. In reference to all such
matters, we should act upon the apostolic canon: "Neverthe-
less," (that is, notwithstanding "ye be otherwise minded "}
"whereto we have attained" to unity of sentiment, "let us walk
by the same rule, let us mind the same thing," and be one in
our affections towards each other.
Speaking of this subject, the late Dr. Arnold, in his Frag-
ment on the Church, says : — "Comparing these early Christian
writers with the Scriptures on the one hand, and with the later
Church system on the other, as developed in the forged apostoli-
cal constitutions, we shall be able to trace three stages through
which Christianity passed, and which indeed exhibit what
may be called the law of decay in all institutions, whether
administered by men only, or devised by them as well as ad-
ministered. The first and perfect state exhibits the spirit of
the institution not absolutely without all forms, for that is
impossible; but regarding them as things wholly subordinate,
indifferent in themselves, and therefore deriving their value
from particular times and circumstances ; and as such particu-
VIII PRKFACE-
lar times are not yet come, the spirit of the institution is as
yet wholly independent of them ; it uses their ministry, but in
no way depends upon their aid. Then comes the second stage,
when from particular circumstances the existence of the spirit
of the institution depends on the adherence to particular out-
ward regulations. The men of this generation insist, as well
they may, on the necessity of these forms, for without them
the spirit would be lost. And because others profess to honor
the spirit no less than they do, therefore they are obliged to
make the forms rather than the spirit their peculiar rallying-
word. Around and for these forms is the stress of battle;
but their defenders well know that they are but the husk in
which the seed of life is sheltered ; that they are but precious
for the sake of the seed which they contain, and to the future
growth of which they, under the inclemencies of the actual
season, are an indispensable condition.
"Then the storm passes away, and the precious seed, safely
cheltered with its husk, has escaped destruction. The forms
have done their appointed work, and, like the best of mortal
instruments, their end should be, that after having served their
own generation by the will of God, they should fall asleep and
see corruption. But in the third stage men cannot understand
this law. Their fathers clung to certain forms to the death ;
they said — and said truly — that unless these were preserved,
the spirit would perish. The sons repeat their fathers' words.,
although in their mouths they are become a lie. Their fathers
insisted on the forms even more earnestly than on the spirit,
because in their day the forms were peculiarly threatened.
But now the forms are securely established, and the great
enemy who strove to destroy them whilst they protected the
seed of life, is now as ready to uphold them, because they may
become the means of stifling it. But the sons, unheeding
of this change, still insist mainly on the importance of the
forms, and seeing these triumphant, they rejoice, and think
that the victory is won, just at the moment when a new battle
is to be fought, and the forms oppress the seed instead of pro-
tecting it. Still they uphold the form, for that is a visible
object of worship, and they teach their children to do the same.
Age after age the same language is repeated, whilst age after
age its falsehood is becoming more flagrant; and still it is
said, 'We are treading in the steps of our fathers from the
very beginning; even at the very first these forms were held
to be essential.' So when the husk cracks, and would fain
fall to pieces by the natural swelling of the seed within, a
foolish zeal labors to hold it together : they who would deliver
the seed, are taxed with longing to destroy it; they who are
smothering it, pretend that they are treading in the good old
PREFACU. IX
ways, and the husk was, is, and ever will be essential. And
this happens because men regard the form and not the sub-
stance; because they think that to echo the language of their
forefathers is to be the faithful imitators of their spirit; be-
cause they are blind to the lessons which all nature teaches
them, and would forever keep the egg-shell unbroken, and the
sheath of the leaf unburst, not seeing that the wisdom of win-
ter is the folly of spring." — pp. 119-121.
We may therefore lay it down as a sure criterion of the
scripturality and purity of any church, that while it is found
contending earnestly for the faith once delivered to the saints,
and for all the essential principles of ecclesiastical law, as far
as they can be clearly discovered in the heavenly institutes,
it is at the same time willing to receive and treat as brethren,
those that "are otherwise minded" on matters pertaining to the
outward form and order of the church, and the minute ar-
rangements of ecclesiastical order.
Such assuredly has been, and ought to be the character of
the Presbyterian church. Such it was under apostolic regi-
men ; in its primitive development ; in its continued existence
in the Vaudois and Culdee churches ; and in its period of
glorious reformation. The views of Calvin and other reform-
ers we have presented elsewhere. We cannot, however, resist
a quotation from the letter of CEcolampadius, to the pastors
of Soleure: "You will consider," he says, "the ceremonies to
be used in the Lord's supper, which you are backward to omit
and cannot omit without giving great offence. Some it seems
follow the order of Zuric, some of Berne, and some that which
we have adopted at Basle. We are here quite in harmony
with Zuric and Berne, though we have a different ritual.
When we began to reform the churches, we considered, what
might be most useful to a weak people, without injury to the
truth; what the feeble-minded could bear. Our object was
that, though in these respects we migh differ from Zuric or
Strasburg, while we preserved charity towards strangers we
might maintain uniformity among ourselves, who were of the
same state and under the same government. For the papists
and other enemies of the truth, we showed no respect. Thanks
be to God, the consequence is entire harmony among the (re-
formed) clergy of Basle. The same is the case at Zuric and
Berne ; no inconvenience follows from their little variations
from us. Your case is at present different ; but nothing can
be more advisable than that you should endeavor to agree
upon a common formulary among yourselves. Some I know
make light of Zuingle, and some of CEcolampadius ; we how-
ever are, and always have been friends, and no one gratifies us
who would sow discord in the house of God under pretence
X PREFACE.
of honoring either of us. The state of your afifairs does not
admit of a diversity of rites, because other sects are rising up
among you: so that, though a variation of ceremonies is of
little account among truly spiritual persons, yet among those
in whom charity is more defective, if new and singular observ-
ances are introduced instead of those which commend them-
selves to the majority, this must lead to contentions. We have
no wish to induce you to adopt our ceremonial, or that of
Zuric, or that of Berne ; but uniformity among yourselves is
very important ; and if this be in conformity with your neigh-
bors it will tend the more to exclude ostentation and silence
enemies. Is there any religion in a gold or wooden cup? or
in the mystic bread being administered from silver or a glass
dish? Has Christ any more regard for those who sit, than
for those who stand or kneel? Does he obtain less who re-
ceives the sacrament from his own hand, than he who takes
it from the hand of another person? O wretched beings that
we are, that in calamitous times like these, when the light of
the gospel hath so clearly shone upon us, we should be so
in bondage to elements, and forget how our liberty is to be
used to the edification of our neighbors !"*
This spirit, in contrast with that of the Romanists and Pre-
latists. who like the ancient Pharisees are most severely strict
in enforcing uniformity in all the lesser matters, (the tithing
of mint and anise and cummin, while they overlook the
weightier matters of the law, judgment, mercy and faith,) has
ever been the spirit of Presbyterianism. In further proof of
this, we will only mention that as early as the year 1690, the
General Assembly of the Church of Scotland "authorized the
moderator to declare in their names, that they would depose
no incumbents simply for their judgment about the govern-
ment of the church ;"'t and that on this very subject of Ruling
Elders, the French Reformed church left all its particular
churches to act as they thought best and most accordant to the
word of God.
We do not hesitate, therefore, to say that there have been,
are, and will be points of order, discipline, and law, about
which differences of sentiment cannot but exist ; and the at-
tempt to coerce opinion, or to make brethren offenders for a
word, or to magnify such matters into points of fundamental
importance, or on their account to stir up controversy, discord
and jealousy, we cannot but regard as equally unchristian and
unpresbyterian.
Believing therefore these things, we have not hesitated to
give our opinions freely and fully on the question of the Elder-
*See in Scott's Contin. of Milner, vol. ii.
tStewart's Collections, B. I. § 30.
PREFACE. XI
ship. This we beHeve to be one of the subjects on which we
may attain to unity, but not to uniformity of views ; and the
very admission, that while maintaining the office in some essen-
tial form, minor dififerences would be left to the determination
of particular presbyteries or churches, would at once hush all
sounds of "strife among brethren," and lead us "whereto we
have attained to mind the same thing." The spirit that would
enforce uniformity, is the very spirit of intolerance and spirit-
ual despotism, and therefore is the rule laid down by Augus-
tine, as necessary to be remembered now as in his day : "In
things essential, unity ; in things not essential, liberty ; and in
all things, charity."
For any peculiar opinions, therefore, presented in this work,
not at present general in our church, we offer in conclusion,
the apology given by the learned Vitringa, for similar views :
"Non culpo itaque nos Presbyteros Laicos ; quin agnosco eos
et probo ut qui maxime. Ne peccem tamen in leges Frater-
nitatis cujus partem facio si rotunde enunciem, ejusmodi me
Presbyteros nullos reperire in Ecclesia apostolica primi tem-
poris, nullos etiam in Ecclesia temporum sequentium, nullos
in Scriptis apostolorum aut monumentis sequentium setatum
quantum ilia sen a me seu ab aliis perlustrata sunt. Haec
opinio sane mihi ita diu sedit ut in ea procedente tempore
plenissime sim confirmatus et ut vitio mihi non reputem quod
eam liberrime evulgem, etsi non seque consonam communi
Ecclesiarum nostrarum sententise. Cum enim hsec qusestio
inter articulos fidei nostrae levissimi sit momenti, quam proinde
cuique liberum est modeste et reverenter ventilare et Veritas
mihi at altera parte admodum aperte blandiatur, nullus sequi
et veri studiosus mihi invidebit, opinor libertatem defendendi
sententiam, quam nulla alia ratio aut praesumptio prseter vim
veritatis me coegit amplecti.*
*De Vet. Synag. p. 484.
THE NAME, NATURE AND FUNCTIONS
OF
RULING ELDERS.
CHAPTER I.
The nature, end, and object of the Church of Christ, its officers and ordi-
nances, with a general review of the origin, title, and history of the
office of Ruling Elder.*
We will introduce the subject by quoting the words of the
Apostle in his epistle to the Ephesians 4: 8-16: "Wherefore he
saith, When he ascended up on high, he led captivity captive,
and gave gifts unto men. Now that he ascended, what is it
but that he also descended first into the lower parts of the
earth? He that descended is the same also that ascended up
far above all heavens, that he might fill all things. And he
gave some, apostles ; and some, prophets ; and some, evange-
lists; and some, pastors and teachers; for the perfecting of the
saints, for the work of the ministry, for the edifying of the
body of Christ : till we all come in the unity of the faith, and
of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fullness of Christ: that we
henceforth be no more children, tossed to and fro, and carried
about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive: but
speaking the truth in love, may grow up unto him in all things,
which is the head, even Christ : from whom the whole body
fitly joined together and compacted by that which every joint
supplieth, according to the efifectual working in the measure
of every part, maketh increase of the body unto the edifying
of itself in love."
In this passage of holy Scripture, we have a delineation of
the polity and design of the church. The object of Christ's
ascension was twofold. In the first place, it was the consum-
mation and the triumph of his incarnate mystery. He had
come down from heaven, and dwelt in this earth of ours : yea,
and submitted, for a time, to lie in its caverns, under the power
of death, that by this humiliation, abasement, and suffering in
the room of sinners, he might purchase eternal redemption for
*N. B. — This chapter formed the substance of two Discourses with
Addresses to the Elders and the People, on the occasion alluded to in the
Dedication.
14 OF THE CHURCH OF CHRIST,
those who had been hopelessly enslaved by sin, Satan, the
world, and death. These enemies Christ had vanquished on
the cross, and put them to an open shame : and now, as a
triumphant conqueror, he returned to his Father, ascending
beyond the regions o'f the air into the highest heavens — "going
up," as the Psalmist elsewhere expresses it, "with a shout, and
with the sound of a trumpet" — leading in his train, and drag-
ging, as it were, at his chariot wheels, those conquerors and
oppressors who had enslaved his people ; entering the heavenly
gates with the acclamations of all the celestial hierarchy ; and
sitting on a throne of glory that he might fill all things with
his influence, and direct and overrule all things by his wisdom
and power. And as conquerors were accustomed to give
largesses to their soldiers, so did the ascended Saviour pour
down his royal donatives upon his faithful subjects — yea, gifts
in which they even who had been long rebellious, were also
to share.
Having, therefore, laid the foundation of his church, in his
complete and finished work of righteousness, and endowed it
with its charter in his final commission, Christ now shed down
a rich variety of gifts and graces from his triumphal seat at
the right hand of the Father, to qualify and endow his servants
for those various offices which he has wisely and graciously
instituted for the advancement of his kingdom and glory upon
the earth. For this purpose, he appointed extraordinary offi-
cers, endowed with the gifts o'f tongues, of miracles, and of
inspiration, to organize, construct, and legislate for his infant
church. The office of such supernaturally qualified men was
personal, and terminated with its first incumbents, whose writ-
ings and example perpetuate and extend their influence and
authority to the remotest generations. But besides those who
were thus extraordinary and adapted to the emergency of a
new and rising commonwealth, Christ also provided for the
settled and continued order and polity of his churches, by insti-
tuting the office of pastors and teachers, who are more techni-
cally called bishops or presbyters, whose duty it should be to
preside in the several congregations of his people ; to take the
oversight of them in the Lord ; and to instruct them out of his
word, teaching them to observe all things whatever he had
commanded, either while personally on earth or by the mouth
of these inspired apostles and prophets. To these officers, and
to the body of his people. Christ gave the power, and assigned
the duty of carrying out the purposes of his redeeming love;
gathering congregations, celebrating his ordinances, obeying
all his laws, and perpetuating his church to the end of the
world. And as, in accordance with the great fundamental
principle of representation, which lies at the foundation of all
AND THE office: OF RULING ELDER. 15
society, natural, social, and moral, it was found that the inter-
ests of the church would be promoted by a delegation of power
to a few who should act for, and in the name of the body, and
be responsible to them, we find that very early in the history
of the apostolic churches, officers were appointed and repre-
sentatives chosen to carry out the wishes of the brethren, and
to consult, deliberate, rule and act, in their name. Of this
class were the Deacons, to whom properly belongs the over-
sight and control of the temporal affairs of the church, and
the appropriation of its funds to the relief of the poor; not,
however, in independence of the other officers, but in con-
nexion with them. For, as all the higher officers include the
lower, so *'the deacons' court" included the minister and elders,
before whom every point requiring consultation was to be
brought, the carrying out of all such financial arrangements
alone constituting the peculiar work and duty of the Deacons.*
*The following is the arrangement adopted by the Free Church of Scot-
land :
The duties of Elders, as laid down by the General Assembly.
Respecting the peculiar duties of elders : —
1. That they sit in session along with the minister, and assist in the ad-
ministration of discipline, and in the spirtual government of the church.
2. That they take a careful oversght of the people's morals and religious
principles, of the attendance upon public ordinances, and of the state of
personal and family religion.
3. That they visit the sick from time to time in their several districts.
4. That they superintend the religious instruction of the young, and
assist the minister in ascertaining the qualifications of applicants for ad-
mission to sealing ordinances.
5. That they superintend and promote the formation of meetings within
their districts, for prayer, reading the Scriptures, and Christian fellowship,
among the mebers of the church.
The duties of Deacons.
Respecting the peculiar duties of deacons : —
1. That they give special regard to the whole secular affairs of the con-
gregation.
2. That they attend to the gathering of the people's contributions to the
general fund for the sustentation of the ministry ; and that they receive the
donations which may be made for other ecclesiastical purposes.
3. That they attend to the congregational poor.
4. That they watch over the education of the children of the poor.
Elders and Deacons.
Respecting the duties which are common to elders and deacons : —
1. That both elders and deacons may receive the Sabbath collections of
the people, according to such arrangements as shall be made by the deacons'
court.
2. That, for the better discharge of their peculiar duties respectively, as
well as with a view to increased opportunities of doing good, both elders
and deacons visit periodically the districts assigned to them, and cultivate
an acquaintance with the members of the church residing therein.
3. That it is competent for elders to be employed as deacons, when a
sufficient number of deacons cannot be had.
4. That deacons may assist the elders with their advice, whether in ses-
sion or otherwise, when requested so to do.
The Deacons' Court.
Respecting the meeting of minister, elders and deacons, for secular af-
fairs ; which meeting may be called the Deacons' Court : —
16 OF THE CHURCH OF CHRIST,
Besides the deacons it would appear that other brethren wgre
chosen to represent the people in all the councils of the church,
and to form with the bishop or presbyter a standing court, in
connexion with each congregation charged with maintaining
the spiritual government of the church; for which purpose,
according to our standards, they had power to inquire into the
knowledge and Christian conduct of the members of the
church ; to call before them offenders and witnesses, being
members of their own congregation, and to introduce other
witnesses, where it may be necessary to bring the process to
issue, and when they can be procured to attend: to admonish,
1. That the minister preside in said meeting, when he is present; and,
in his absence, any elder or deacon whom the meeting may fix upon.
2. That the said meeting, or deacons' court, is convened by citation
from the pulpit, or by personal notice to the members thereof, and is called
by authority of the minister, or at the requisition of any three members, —
said requisition being addressed to the minister, or, in time of a vacancy of
the pastoral charge, to the clerk of the said court ; and the proceedings are
opened and closed with prayer.
3. That this court has the management and charge of the whole property
belonging to the congregation, including church, session-house, manse,
school-buildings, &c., and of all its secular affairs, — including, of course,
the appropriation of seats, with the determination of all questions relating
thereto. And it is the province and duty of said court to transmit, from
time to time, to the treasurer appointed by the General Assembly, or their
committee, the funds raised for the general sustentation of the ministry ;
also, to apply the remaining congregational funds, in fitting proportions,
to the support of the ministry, the payment of the salaries of the various
subordinate functionaries, and the defraying of all necessary charges con-
nected with the property, or with the dispensation of Christian ordinances ;
to apply, moreover, any surplus which may thereafter arise, to religious,
ecclesiastical, educational, or benevolent objects ; likewise to make special
collections at the church-door, as often as may appear to them to be neces-
sary, for the temporal relief of poor members of the congregation, and for
the education of the children of the poor ; and, finally, to receive the
deacons' reports of their proceedings, to give them such advice and instruc-
tion as may be required, and to decide as to the payments made by them
for the relief of the poor and the education of youth.
4. That while the church is solely at the disposition of the minister for
all religious purposes, the consent of the deacons' court, as well as of the
minister, is necessary, before any meeting, not strictly of a religious, ec-
clesiastical, or charitable nature, can be held in it.
5. That the said court shall have one or more treasurers and a clerk, and
a separate record for the minutes of its proceedings.
6. That the record of the court, with the treasurer's accoun tof receipt
and expenditure, after said account shall have been duly audited by ap-
pointment of the court, shall be annually exhibited to the presbytery of the
bounds, at the first ordinary meeting thereof after the 15th of March, for
the purpose of being examined and attested by the presbytery at said
meeting.
7. That on the first Monday after said attestation of the record and
treasurer's account, or on some convenient day of the first or second week
following the attestation by the presbytery, a congregational meeting shall
be held, when the deacons' court shall present a report of its proceedings
for the preceding year, give such information and explanations as may be
asked for. and receive any suggestions which may be offered by the mem-
bers of the congregation for the consideration of the court, with reference
to the future distribution of the funds. The congregational meeting shall
be convened by intimation from the pulpit, and the minister, if present,
shall preside in it. . ■,-,■■ i t
8. That to the said court shall belong the appointment and dismissal of
the church-officer and door-keepers. — See note A.
AND THE OFFICE OF RULING ELDER. 17
to rebuke, to suspend, or exclude from the sacraments those
who are found to deserve censure ; to concert the best measures
tor promotmgr the spiritual interests of the congregation • and
to appoint delegates to the higher judicatories of the church
DnHmds, who is chaplain to the archbishop of Dublin in
"{^u °u''^ °/ ^^^ ^^^^ ^"'^ Progress of Christianity, says;
When, therefore, we read that a decree was made by the apos-
tles, presbyters, and the whole church, one of two things must
be supposed to have taken place: either the presbyters took
each the sense of his own congregation, or the presbyters and
other omcial persons, it may be, met as the representatives, each
of his own congregation, and all of the church collectively.
The former supposition is certainlv encumbered with more and
greater difficulties than the latter. The subject proposed at
these Christian meetings, seems, from the tenor of the narra-
tive throughout, to have been first presented to the church in
any shape ; and the decisions took place before the meeting was
dissolved. There are no marks of any previous notice of the
matter to be discussed, so as to enable the several presbyters to
consult the opinions and wishes of their constituents ; and the
decision took place without any interval to allow of an after
consultation. Against the remaining supposition, namely, that
the presbyters and other official persons, perhaps, met as the
plenipotentiaries, each of his own body, the strongest obstacle
lies in the phrase, 'It seemed good to the presbyters with the
whole church.' Now this expression, after all, may imply no
more than that it seemed good to the presbyters, and whatever
other members of the council in conjunction with them, may be
called the whole church, because appointed to represent it."*
But while we believe that such officers are to be found in
_ *Volume 1, page 349, and see pages 347. 348. See also similar opinions
in reference to the delegated character of "the brethren" in this Council, by
Bishop Jewell, Def. of Apol. Part 1. p. 41: by Whitaker De Concil. Qujest.
3^ cap. 3 : in Jameson's Cyprianus Isotimus. pp. 542, 543. See also Bucer
De Gubern, Eccl. p. 84. in ibid. p. 555. Barnard's Synagogue and the
Church, p. 258.
Blondel judges, that 'tis most probable, that, in the time of the Apostles,
not the whole multitude, but only their seniors used to convene for choosing
of their Deacons or such affairs. (De Jure Plebis, Francfort, 1690. p.
262, quoted in the original in Jameson's Cypr. Isot. p. 542.)
"} ^^"'t' indeed," says Professor Jameson, "during the first three cen-
turies, find express mention of these seniors or ruling elders ; for I freely
pass from some words of Tertullian and Origen which I elsewhere overly
mentioned as containing them : as also from what I said of the Ignatian
Presbyters, their being Ruling or non-preaching Elders, arid that without
giving of much advantage to the Diocesanists, since in and about the
Cyprian age, in which time, as I judge, the author or interpolator wrote,
there were belonging to the same church, parish, or congregation, divers
Presbyters, who preached little, if any ; and yet had power to dispense the
word and sacraments." (Do. p. 544.) See further proofs in Clarkson's
Primitive Episcopacy, pp. 92, 100, 104, 105. Burn's Eccl. Law on Church
Wardens and Visitation. Many eminent Presbyterian writers are of opin-
ion that Ruling Elders are not of divine right, but as they act for and rep-
resent the people. (See Biblical Repertory, 1832, p. 28.)
2 — VOL IV
18 OF THE CHURCH OF CHRIST,
"the brethren" who sat in the council at Jerusalem, in "the
helps and governments" elsewhere alluded to; and in "the
church" before which offences were to be brought;* we are
strong in the belief that they were never once spoken of under
the term presbyter or elder, which always refers to the teacher
or bishop solely; and that the primitive churches were left at
liberty to carry on the business of the church, either with or
without such representatives, just as might be found most
expedient, and most promotive of their peace, purity and har-
mony. For in no other way can we account for the fact that
nowhere in the New Testament are these representatives
enumerated as a distinct class of officers, as are the deacons
and the bishops : that nowhere do we find distinct qualifications
laid down for such officers, as we do for the bishop or presby-
ter, and for the deacons and deaconesses ;t and the fact also
that it is beyond controversy that down to a late period, some,
at least, of the largest churches continued to carry on the busi-
ness of the congregation in their general and democratic form.^
*Matt. 18, 15-18.
tSee the Biblical Repertory, April, 1843, page 327.
tAs to the actual practice of the primitive churches, the following, out of
innumerable proofs, may suffice. In the times succeeding the Apostolic, the
people were always consulted in the selection of ministers. First, with
respect to Bishops ; Cyprian, in his letter to Antonianus, writes thus in ref-
erence to the election of Cornelius. Bishop of Rome : "For that which
commends our most beloved Cornelius to God, and to Christ, and to his
Church, and to all his brethren, in the Priesthood, is, that he did not come
to his Bishopric suddenly, but he passed through all the different orders of
the Church, and he was made Bishop by very many of our Colleges who
were then at Rome, who sent to us, in refernce to his ordination, the high-
est testimonials in his praise. He was made their Bishop by the will of
God and of his Christ, by the testimony of almost all the Clergy, by the
suffrages of the people who were then present." We learn from this passage
that Cornelius was elected to his Bishopric by the Bishops, but that his
election was confirmed by the suffrages of the people. In another Epistle
he says : The ordination of Priests ought not to take place, but with the ap-
proval of the people : that by their presence either the crimes of bad men
may be detected, or the merits of good men proclaimed ; and let that be a
just and legitimate ordination, which shall have been determined on by the
suffrages and judgment of all. Eusebius gives similar testimony ; speaking
of the election of Fabian, Bishop of Rome, he says, "That all the people
who had assembled at the election cried out that he was worthy." In a
letter from a Council held at Nice, to the Church at Alexandria, it is en-
joined, "That no one be chosen into the room of any Bishop deceased, un-
less he appear worthy, and the people elect him ; the bishop of the city of
Alexandria giving his approval and confirming the judgment of the people."
With respect to the appointment of Presbyters, &c., though the consent
of the people was not absolutely necessary, yet no Bishop of good repute
would appoint one, contrary to the expressed wish of the people. "In
ordaining Clergymen, beloved brethren, we are accustomed first to consult
you, and to consider with you the merits and deserts of each." See quoted
in Vitringa De Vet. Synag. lib. ii. cap. vi. of Bernard's Synag. pp. 170-172.
See the most ample proofs on this subject in "Coleman's Primitive
Church" recently printed in this country. See chapter IV. on the elec-
tions by the Church, in which he shows that suffrage was enjoyed by the
primitive churches, and when this was withdrawn, p. 54, &c. In chapter V.
he shows how far discipline was exercised by the people. The epistles of
all the apostolical fathers are addressed to the churches at large, and imply
that the members or their delegates had the power of judging in all cases.
AND THE OFFICE OF RULING ELDER. 19
Experience, however, proved, as it still proves in Congrega-
tional churches, the inexpediency and danger of such a course,
its impotency and inefficiency on the one hand, and on the
other hand its tendency to produce parties, schisms and dis-
turbances, and even tumults and open ruptures in the church.*
We find, therefore, in after times, a general, if not universal
adoption of the principle of representation, and the govern-
ment of the churches through officers chosen from time to time
by the members of the church, and variously called seniors of
the people, sidesmen or assistants, wardens, eldermen, and
elders, ancients and rectors, the name betokening not the age
of these officers, but their character, gravity, and established
reputation, as wise and pious men. In the progress of that
great apostacy, which for ultimate purposes of good has been
permitted to come upon the church, prelates were introduced in
conformity with the high priests of the hierarchy of pagan
Rome ;t the simple order of bishops or presbyters was multi-
plied into the numerous and paganized orders now found in
the Greek and Roman churches ; the name and rights of God's
"clergy," that is, his chosen people, (see 1 Peter 2:9,) and of
his true ministers, were monopolized by these prelatical des-
pots, who constituted themselves into a hierarchy, and ex-
cluded the laity and the inferior clergy, as the Lord's freemen
and ambassadors were ignominiously called, from all right,
title, and authority, whatsoever, in that heavenly common-
wealth of which Christ had constituted them citizens, yea even
priests and kings unto God.$
The Reformation, by the great grace and mercy of Him
whose glorious work it was, restored to the Christian people
their birth-right, and to the bishops or presbyters, — the true
and only ministers of Christ, — their standing in the regene-
rated church; and again committed to their hands the oracles
See page 96, &c. See also evidence from TertuUian and others ; page 99,
104, &c. This view is confirmed by the ablest historians. Valencis, Du Pin,
Simons, Mosheim, Guerike, Neander, &c. "Thus is it proved," says Mr.
Coleman, "that the church continued for two or three centuries, to regulate
her own discipline by the will of the majority, expressed either by popular
vote, OR BY A REPRESENTATIVE DELEGATION CHOSEN BY THEM," p. 95. The
Synods also or Councils at first clearly considered themselves as represen-
tative bodies, delegated by the whole church. "Ipsa representatis totius
nominis Christian!. " says TertuUian, De Jejun, c. 13, p. 552. See Mo-
sheim De Rebus Christ. Sect. II. § 23, and Coleman, p. 115. See also Note
B, end.
*See note C.
tSee plain and palpable proof of this given in a work on "The Conform-
ity between Modern and Ancient Ceremonies, wherein is proved, by in-
contestible authorities, that the ceremonies of the Church of Rome are
entirely derived from the heathen, by Pierre Mussard, Pastor of the
French or Huguenot Church at Lyons. London, 1745, chap. ii. and iii."
This part of the parallel is, for very obvious reasons, omitted in the re-
ently reprinted work by Stopford, "Pagano Papismus," which is, like Mid-
dleton's Letter from Rome, a substantial reprint of this volume.
tSee the author's work on Presbytery and Prelacy, chap. xiv. p. 295, &c.
80 OF THE CHURCH OP CHRIST,
of God, the doctrines of grace, the administration of discipHne,
and the general oversight of the church. And we find that
just as there was then a heaven-guided vnianimity in their con-
fession of all the leading doctrines the gospel, by all the Re-
formed churches, — so was there also the same marvellous and
supernatural concurrence in the belief that there is but one
order of ministers in Christ's church, and that it of right be-
longs to Christ's people, — and not to any despotic or Erastian
hierarchy — to govern and direct her affairs in conformity to
the order, polity, and laws laid down in Christ's written and
infallible word.* Wherever, therefore, the civil power did not
*That such was very strongly the opinion of the Reformed churches, will
appear from the following quotation from the Smalcald Articles :— -"Ubi
est igitur vera Ecclesia, ibi necesse est esse jus eligendi et ordinandi
Ministros ; sicut in casu necessitatis absolvit etiam Laicus, et fit Minister ac
Pastor, alterius : sicut narrat Augustinus historiam de duobus Chrstianis
in navi, quorum alter baptizaverit KaTr}')(^OV /xevov et is baptizatus
deinde absolverit alterum. Hue pertinent sententise Christi, qua; testantur,
claves Ecclesiffi datas esse, non tantum certis personis. (Matt. 18 : 20.)
Ubicunque erunt duo vel tres congregati in nomine meo, etc.
"Postremo etiam hoc confirmat sententia Petri: (1 Peter 2: 9.) Vos
estis regale Sacerdotium. Quae verba ad veram Ecclesiam pertinent, quae
cum sola habeat Sacerdotium, certe habeat jus eligendi et ordinandi Minis-
tros. Idque etiam communissima Ecclesiee consuetude testatur. Nam olim
populus eligebat Pastores et Episcopos. Deinde accedebat Episcopus, seu
ejus Ecclesiae, seu vicinus, qui confirmabat, electum impositione manuum,
nee aliud fuit ordinatio nisi talis comprobatio." (Hase's Libri Sympolici.
Leipsic, 1837, vol. 1, p. 253.)
See also many authorities given in the author's work on Presbytery and
not Prelacy, ch. iii. § 3, p. 74. &c., where the subject is fully treated.
See also the Biblical Repertory for January, 1845, p. 54, etc., where it is
.fully shown that the grant of the keys by Christ was not to the ministry
'merely, but to the whole church.
"Our divines," says Mr. George Gillespie in his assertion of the govern-
ment of the Church of Scotland, Part. I. ch. 4, "prove against papists that
some of these, whom they call laics, ought to have a place in the assemblies
of the church, by this argument among the rest ; because otherwise the
whole church could not be thereby represented. And it is plain enough,
that the church cannot be represented, except the hearers of the word,
which are the far greatest part of the church, be represented. By the min-
isters of the word they cannot be represented more than the burghs can be
represented in parliament by the noblemen, or by the commissioners of
shires ; therefore by some of their own kind must they be represented, that
is, by such as are hearers, and not preachers. Now some hearers cannot
represent all the rest except they have a calling and commission thereto;
and who can these be but ruling elders? And again, when the Council
of Trent was first spoken of in the Diet at Wurtemberg, Anno 1522, all the
estates of Germany desired of Pope Adrian VII. that admittance might be
granted, as well to laymen as to clergymen, and that not only as witnesses
and spectators but to be judges there. This they could not obtain, therefore
they would not come to the council, and published a book, where they allege
this for one cause of their not coming to Trent, because none had voice
there but cardinals, bishops, abbots, generals, or superiors of orders, whereas
laics also ought to have a decisive voice in councils. If none but the min-
isters of the word should sit and have a voice in a synod, then it could not
be a church representative, because the most part of the church (who are
the hearers and not the teachers of the word) are not represented in it. A
common cause ought to be concluded by common voices. But that which is
treated of in councils, is a common cause pertaining to many particular
AND THK OFFICE OF RULING ELDER. 21
interfere, as it did in England, to coerce and restrain the free
action of God's disenthralled people, we find that they settled
down into that form of polity which is still perpetuated in non-
Episcopal churches. Besides bishops or presbyters, who came
to be called ministers and pastors, in order to distinguish them
from those who had prostituted the scriptural title of bishop
to the designation of the man-made order of prelates, and who
had associated this name with every thing cruel, tyrannical
and unholy,* they universally agreed that it was in accordance
with Scripture, to appoint in every congregation some repre-
sentatives of the people, who should be associated with the
ministers in all acts of religion and government ; that is, in all
those acts, and only those, in which the people had an inherent
right to consult, vote, deliberate and act, in conformity with
the original commission and charter of the church. And as
Christ had instituted an order of men for the express purpose
of teaching, administering the sacraments, and ordaining those
whom the church should approve, to the same high and holy
ministry, and had, therefore, excluded the people from any
ordinary intrusion into those offices, they also who represented
the people, and were clothed with the delegated rights pos-
sessed by the people, were necessarily limited to a co-operation
with the bishops of the churches in thos things that pertained
to order, government and discipline.-^
Such assuredly were the views entertained by the Reform-
ers. While they all agreed as to the expediency and propriety
of such officers, there was great variety in the names by which
ruling elders were called. In the Belgic confession they are
termed "seniors,"^ by which word they were distinguished in
the enumeration of the fathers from the presbyters. In the
ecclesiastical laws of the church of Geneva, they are called
"inspectors," and "seniors," and "commissioners for the
seniory" or consistory.*^
churches. Our divines, when they prove against papists, that the election
of ministers, and the excommunication of obstinate sinners, ought to be
done by the suffrages of the whole church, make use of this same argu-
ment ; that which concei-neth all, ought to be treated of and judged by all."
So argued one of Scotland's noblest sons, and a representative in the
Westminster Assembly of Divines. And such, also, are the general views
of the Presbyterian church. (See Jameson's Cyprianus Isotimus, pp. 554-
556 and 540-544.)
*See Counsellor Prynne's Antipathic of the English Lordly Prelacy, Both
to Regal Monarchy and to Civil Unity, or an Hist. Collection of the Several
execrable Treasons, Conspiracies, Rebellions, Seditions, Oppressions, &c., of
our English, British, French and Irish Lordly Prelates, &c. London, 2 vols.
4to. 1641.
See Form of Government, ch. i, § 2.
tArt. 31. See in Niemeyer's Collectio Conf. in Eccl. Ref. p. 382.
tSee this fully proved hereafter.
♦tQuoted by Sir S. Moreland, page 60, in Plea for Presbytery, page 347.
22 01*' THE CHURCH OP CHRIST,
"The Waldenses," says Bucer, "besides ministers of the word
and sacraments, have a certain college of men, excelling in
prudence and gravity of spirit, whose office it is to correct and
admonish offending brethren. "*f These are called "rulers,
ancients and elders." The Syrian churches, which have ex-
isted from the earliest period, called them "representatives of
the people."* The Bohemian churches called them "seniores
ecclesiae"t or "the assistants," as Comenius terms them.
In the Book of Common Order of the English church at
Geneva, of which John Knox was minister, which was ap-
proved by Calvin, and received and used by the Reformed
church of Scotland, and formerly prefixed to the psalms in
metre, they are called "elders," the words being evidently a
translation of the term "seniores," and not of the Greek term
presbyters, and certainly not of that passage in the epistle to
Timothy, from which they have now come to be generally de-
nominated "ruling elders. "I In the first Book of Discipline
of the Church of Scotland, drawn up by John Knox and others
in 1560, the terms "elders" and "seniors" are both employed. §
In the order for the election of elders, found in Knox's manu-
script history, and published in 1569, they are called "eldaris
and helparis."** In the Second Book of Discipline of the
Church of Scotland, agreed upon in 1578, ministers are called
"pastors, Episcopi or bishops, or ministers, "ff — and it is
shown to be their peculiar function to teach, to administer the
sacraments, to bless the people, to pronounce all sentences of
binding or loosing "after lawful proceeding be the elder-
ship,"|| for it adds, "he is a messenger and herauld betwixt
God and the people, (including of course in this term, people,
the elders themselves, who merely represent the people in .all
these affairs)." This declaration of the functions of a min-
ister must certainly include "laying on of hands," since this
must be regarded as belonging to "the power of the keyes
grantid unto the Kirk."§§ and of which the minister is de-
clared to be the messenger and herald. In this work elders
*tSee Presbytery and Prelacy, p. 507, and Plea for Presbytery, p. 347, &c.
*See Presbytery and Prelacy, p. 421.
tSee do. p. 520, and Plea, &c., p. 356.
tSee Dunlop's Confession of Faith, vol. 2, p. 408. 1 Tim. 5 : 17, is never
quoted in proof.
§Do. do. pp. 577, 578, § 5, p. 580, § 8.
**Do. do. page 637.
ttDunlop's Confession of Faith, vol. 2, p. 770.
tJAn old manuscript has, "It appeartains to the Minister be lawful pre-
concluding with the Eldership." Do. do. pp. 771, 772.
§§Do. do.
AND THE OFFICE OF RULING ELDER. 23
are called "seniors or elders,"* "sic as we commonly call
elders."t "In this our division," it is added, "we call these
elders whom the Apostles called presidents or governors," and
the propriety of having- a Church Session, or "particular elder-
ship," this Book founds upon the fact that "this we gather of
the practice of the primitive Kirk, where elders or colleges of
seniors were constitute in cities and famous places." "It ap-
pertains to elders," according to this Book, among other things,
"to assist the pastors in the examination of them that comes to
Lord's table," but in no way is it implied that they should in-
terfere with the peculiar function of the ministry, to wit, the
public consummation of all such proceedings by imposition of
hands, pronouncing of sentence, introduction into the church
by public covenant. &c. For while it is undoubtedly true that
such particular elderships^ are empowered by this Book to
"excommunicate the obstinate," and "to take heed that the
word of God be purely preached within their bounds, the sac-
raments rightly administered, and even "deposition" to be pro-
nounced, &c., no one will pretend that the ruling elders were
to preach, administer sacraments, or pronounce sentence of
excommunication. And therefore, when the provincial assem-
bly have the power given them by this book to examine and
ordain ministers, it cannot be pretended that the final and
public ministerial act of "imposition of hands" is to be per-
formed by elders, merely because it appertains to them to
assist the ministers in all the preparatory examinations and
decisions necessary to such final ordination.
In the Directory "Concerning Church Government," drawn
up by the Westminster Assembly, and adopted by the Church
of Scotland, and still in force, as "The form of Presbyterial
Church Government," used by it and published with the Con-
fession of Faith — in this work, ruling elders are never so
called, now is their office ever founded on the passage wher?
these words occur (i. e. 1 Tim: 5, 17). They are usually
entitled throughout this work, "other church governors."§
These "officers," it is said, "Reformed churches commonly
called elders."** The early English Puritans held that "by
God's ordinance every congregation should make choice of
other officers as assistants unto the minister in the spiritual
regiment of the congregation. "ff Thus Cartwright in A. D.
*Dunlop's Confession of Faith, vol. 2, p. 774. "Sometimes," it is said
the word in Scripture is taken largely, comprehending as well the pastors
and doctors.
tDo. page 776.
tSee do. do. pp. 779, 780.
§1 use a copy printed in 1688. See pp. 422, 42.5.
**Page 426, Romans 12 : 7, 8, and 1 Cor. 12 : 28, are given as proof texts,
but not 1 Tim. 5:17, which is never once quoted in all the varied references
to the subject, pp. 427, 429, 431, 434, &c.
ttSee quoted by Dr. Ames in Plea for Presbytery, page 360.
24 OF THE CHURCH OF CHRIST,
1590 calls them "those that have charge of government only."§
And, not to enlarge, our own standards, while they adopt the
common title of "ruling elders" yet fully and advisedly define
and characterize these officers as being "properly the repre-
sentatives of the people, chosen by them for the purpose of
exercising government and discipline in conjunction with pas-
tors or ministers. This office," it is a.dded, "has been under-
stood by a great part of the Protestant Reformed churches to
be designated in the Holy Scriptures by the title of govern-
ments, and of those who rule well but do not labor in word and
doctrine."
In the Genevan church, in the English church there, and in
all the continental churches, the office was temporary, the in-
cumbents being elected yearly or every second year. Such
also was the doctrine laid down in the first Book of Discipline,
and the practice it enjoins. By the second Book of Discipline
the office was made permanent, but it was arranged that a
sufficient number might be appointed to allow a certain quota
to officiate alternately. In the French Protestant churches,
the office was and is temporary. In the Reformed Dutch
church. Elders are elected every two years.**
As to ordination, the earliest and fullest account is th^t
given by the Confession of the Bohemian church, adopted in
1632. "They who are chosen by a plurality of votes after
evening sermon is ended, are called forth by the visitor and
the duties of their office are read to them. And they by word,
and with the lifted hand, promise faithfulness and diligence.
And that in the church also they may discharge the duty of
watchmen, they are honored with a peculiar seat, that they
may the more conveniently see the people."* It thus appears
from this model, which doubtless embraced the views of the
Reformed churches, that no imposition of hands was employed
in the ordination of Elders. That such was the case in the
Church of Geneva is certain. And that no such form has ever
been introduced into the Presbyterian churches of Scotland
and Ireland is also certain. Neither is any such form pre-
scribed or implied in our own standards, or used by any other
branch of the Presbyterian church, so far as is known to us.
The duties of Elders in the Church of Scotland, are thus
laid down in Steuart's Collections, a work which was of stand-
ard authority in this country until the adoption of our own
form of government, and which constituted the basis on which
that form was constructed.f "The duties of the Elders which
§Confut. of the Remist's Transl. 1618, p. 573.
**Lorimer on the Eldership, p. 165.
*See page 51 as quoted in Plea for Presbytery, p. 356.
tSee Compendium of the Laws of the Church of Scotland, vol. 1. pp. 223,
224.
AND THIC OFFICE OF RULING ELDER. 26
are more public are those which He upon them in the assembHes
of the church in which ruHng- Elders have right to reason and
vote in all matters coming before them, even as ministers have ;
for in General x\ssemblies their commissions bear them to the
same power with pastors. Howbeit by the practice of our
church, the execution of some decrees of the church doth be-
long to the pastors only, such as the imposition of hands, the
pronouncing of the sentences of excommunication and absolu-
tion, the receiving of penitents, the intimation of sentences and
censures about ministers and such like. In short, the Elder
is to speak nothing to the church from the pulpit."
It might have been thought therefore impossible, but for
facts to the contrary, for any question ever to have arisen as
to the right or duty of ruling elders to join in imposing hands
at the ordination of ministers. For surely if there is one act
peculiar to ministers as "the messengers and heralds between
God and the people" it is this, and how can it with any pro-
priety be the function of an officer who has never himself been
similarly inducted into office. Certain it is that in the Direc-
tory of the Westminster Assembly, which is the standard of all
the Scotch, Irish, and most of the American Presbyterian
Churches, it is again and again declared as if by a frequent
and intentional repetition, that "preaching presbyters orderly
associated are those to whom the imposition of hands doth
appertain for those congregations within their bounds respect-
ively."* And it is even required in the great emergency in
which the church then stood, that "it is requisite that ministers
be ordained by some who, being set apart themselves for the
work of the ministry, have power to join in setting apart
others. "t
It is, therefore to be hoped, that a question so clearly settled
by the universal practice of our own church, and of every
sister church, will be put to rest, and that elders especially will
not be found agitating the church by such vain and foolish
questions, which gender strifes, and while they do no good,
stand in the way of much that might be accomplished.
Such then are the officers which the ascended Saviour insti-
tuted in his church. Now the great end aimed at in the or-
ganization, polity, ordinances and offices of the church, was its
complete organization, and therefore its efficiency. Thus
speaks the apostle in the above passage, where he says that
the object of all this varied ministry was to prepare believers
for the perfect enjoyment of all Christian privileges, and the
successful discharge of all Christian obligations to the impeni-
tent around them and to the world at large. J The church
*See Lorimer on the Eldership, pp. 438, 443. tSee page 449.
tSee the remarks on this passage in the author's work on Presbytery and
Prelacy, pp. 33, 83, 85, 107, 138.
26 OF' THE CHURCH OP CHRIST,
itself, and all its officers and the whole machinery of its spirit-
ual organization, are not to be regarded, as in themselves
considered, of value or importance, any more than the rites
and ceremonies, the types and shadows of the ancient economy.
Like them, they are means for the accomplishment of an ulti-
mate end, and will, when that end is attained, pass away and
be forgotten. These constitute but the building for the ac-
commodation of the redeemed, while in this land of their
pilgrimage ; and like the rude frame-work of the tabernacle,
will give place to that temple not made with hands, eternal in
the heavens. To allow, then, our devotion to terminate on the
outward form, order, ministry, or ordinances of any church ;
or our confidence to be placed upon our connexion with them,
is nothing short of idolatry, and can be no more acceptable to
God, who is a Spirit, and must be worshiped in spirit and
in truth, than the worship of the golden calves of Aaron and
of Jeroboam. The apostle therefore directs our attention to
the great and ultimate end for which Christ became the founda-
tion and the chief corner stone of Zion, and for which he has
instituted all its laws, polity, and ordinances. These are all
designed to increase the number and perfect the hearts of them
that should hereafter believe on his name, that they should no
longer be left like children, helpless and exposed ; or like the
waves of the sea be tossed to and fro by every new doctrine
and opinion ; or like clouds be borne hither and thither by
every gust of sophistical delusion which cunning and eloquent
men may advance ; but may rather be enabled by a steadfast
and affectionate adherence to the truths of the gospel, and the
simple ordinances of Christ, to grow up to the maturity of
perfect men, and to the full measure of that spiritual maturity
which is the fullness of Christ, the great centre of union, and
the only source of life and joy ; and may thus attain to that
holiness which will fit them to become residents in his mansion
in the skies, and meet partakers of an inheritance among the
saints in light. Such is the true and ultimate end aimed at in
the constitution of the church and its ministrations, and just
so far as it is found effectual in accomplishing this glorious
result is it to be regarded as fulfilling its high destiny. In this
aspect the true character and importance of these offices and
ordinances become apparent ; and their wise and merciful adap-
tation to the capacities and wants of weak, erring, and mutable
creatures, and to the social sympathies of our nature, clear and
manifest. The church is our home, its ministers our kind in-
structors, its officers our guardians and friends, its members
our brethren and sisters, and its ordinances and public assem-
blies those spiritual meals where we are gathered around the
sacred and family board, and partake together of the pro-
AND THE office; OF RULING ELDER. 27
visions of everlasting life and joy. And just as the family
homestead, the instructions there given, and the sympathies
there awakened, irradiate life's otherwise cheerless pathway
with the continual sunshine of happiness and peace, and fit us
for the proper discharge of life's duties, and a patient endu-
rance of its trials ; so do all the influences which encompass
us around about in the dwelling-place of the children of God,
give us in this life peace and contentment, and many an hour
of rapturous exultation, and prepare us for the blessedness
and the activities of a better world.
By the ministrations of the church and the faithful procla-
mation of the gospel, men are led to believe on the Lord
Jesus Christ, and thus become united to Him as their legal,
vital, and ever-living head. And by a union with the church,
men are also brought into the relation of spiritual unity and
brotherhood with those who are members of Christ's body,
and become with them branches of the same vine, sheep of
the same fold, soldiers in the same host, members of the same
body, children of the same household, indwellers in the same
ark of deliverance, heirs to the same inheritance, and laborers
in the same vineyard. Now the ministrations of the church
promote this double union to Christ the common Head, and to
fellow Christians ; and thus enable it by the unity of its spirit,
the harmony of its plans, the afifectionateness of its members
one for another, by its public attestation to the truth, by its
holy light, influence and example, and by its active, zealous
and liberal devotion to the cause of Christ, to make the Gospel
sound forth into all the region round about, and to the very
remotest bounds of the earth. For this purpose does Christ,
the good shepherd, still continue to send forth ministers as
under shepherds, that they may gently lead his flock along the
green pastures, and beside the still waters ; gather the lambs
into his arms of mercy; and feed them with milk and food
convenient for them, until they grow to maturity in knowledge
and in grace. For this purpose are elders also given, that they
may co-operate with the under shepherd in guarding the flock
from all harm, violence and treachery; in leading forth the
sheep to the pasture; in tending upon the weak, and sickly,
and faint ; in expelling and keeping away such as are infectious
and disorderly ; and in paying especial attention to the nurture
and admonition of the young. For this purpose are deacons
also instituted, that while the ministry and the eldership may
give themselves to the spiritual interests of the people, they
may relieve them, by taking charge of the business of raising
all the pecuniary resources of the church, making collections
for the poor and other pious purposes ; distributing these funds
according to the necessities of the needy and the impoverished ;
28 OF THE CHURCH OP CHRIST,
and attending- generally to the temporal concerns of the church.
For this purpose are the sacraments of baptism and the Lord's
supper given, that by the one children and others may be initi-
ated into the privileges and responsibilities of the Christian
family ; and that by the other all its members may be enriched
by Christ with all spiritual blessings. For this purpose has
Christ instituted discipline, that in accordance with our present
weak and imperfect state, the mistakes of his officers may be
corrected, difficulties obviated, unfruitful trees trimmed and
digged about, the unruly and disobedient warned, the back-
slider restored, and the apostate or open sinner visited with
that sentence which will be a precursor of his future destiny.
For this purpose is every member of the church individually
and relatively of importance to its interests, and their hearty
co-operation necessary to the prosperity and efficiency of the
body. Ministers are like the head from which proceeds that
stimulus, guidance, and direction, which are essential to the
vitality, the activity, the dignity, and the harmony of the sys-
tem. Ruling elders are like the joints, sinews, and nerves,
which conduct the vitalizing influence of the brain to the ex-
tremities ; bind together every separate limb ; and thus give
unity, efficiency and energy, to the entire frame. And the
various members of the church resemble the lungs, the heart,
the digestive organs, the hands, and the feet, by whose co-
operation and harmonious play, the whole man is consecrated
to God, in body, soul, and spirit; a living sacrifice, holy and
acceptable unto him. It is therefore evidently upon the com-
bined union, love, harmony and co-operation of each and all
of these, that the prosperity of any church depends. Life, and
even partial strength, may co-exist with the absence or weak-
ness of any one member; but health, vigor, activity, and con-
sequent success imply and require the existence and hearty
consecration of all to the advancement of one common end.
Deficiency in any one member begets weakness and inefficiency
in all, and acts like a drain upon the energy of the body, and
a drag-weight clogging and hindering its progress.
Thus have we found it in our sad experience as a church.*
We have been like the loose and separate limbs, joints, and
sinews, of a dismembered frame — every one looking to his
own interests, and none regarding the prosperity of the body
as the subject of his own individual solicitude and responsi-
bility. Could we, my brethren, imagine all the several stones
and timbers, which, compacted together, form this building,
every one to exist in isolated separation from the rest, in-
stead of being firmly held together by that which every one
♦This picture may apply to too many churches, and is therefore retained
as delivered.
AND THE OFFICE OF RULING ELDER. 29
supplieth, then mig-Iit we have a representation of the disad-
vantages under which, as a church, we have hitherto labored.
As your minister, I have endeavored to instruct, to warn, to
correct, to improve, and thoroughly to furnish you for every
good word and work; giving to every man, whether a pro-
fessor of religion or otherwise, his portion in due season, with-
out fear or favor, partiality or hypocrisy. But when the in-
corruptible seed of divine truth has been thus sown in your
hearts, where have been the co-workers to go about the vine-
yard, and by their co-operating efforts, to cover that which
was exposed to the birds of the air ; to plant still deeper that
which had only fallen upon the surface; to foster that which
had taken root; and to water that which, after it had sprung
up, was withering for want of the genial and fertilizing rain?
How much strength has thus been spent in vain, and how
much labor has thus been given for nought ! How much seed
of the word has been lost ; how many genninating plants have
been killed by untimely exposure and neglect ; and how many
flourishing and healthy plants have been allowed to fade and
die through utter negligence. When little difficulties and mis-
conceptions have arisen, where have been the peace-makers,
eager to obtain the promised blessing of heaven, who have re-
moved misapprehension, satisfied doubts, soothed irritated
sensibility, and hushed the first breathing of anger, dissatisfac-
tion and discord ! When temporal straits or embarrassments
have come suddenly upon others, and overwhelmed their minds
with gloomy perturbation, where have been those friends in
need who are as ready to weep with those that weep, as to
rejoice with those that rejoice ; and thus to nerve and cheer
the heart which would otherwise shrink and tremble before the
biting blast ! And when any sheep of the flock has begun to
wander from the fold, to neglect the green pastures of its own
fertile vale, and to drink from strange fountains, where have
been those watchful shepherds who have marked the first wan-
dering footstep, and gently wooed it back to its own spiritual
home? Where have been the daysmen to mediate between
the pastor and his numerous flock ; to hear the plaints or mur-
murings of both ; and thus to oil the wheels which must other-
wise drag heavily and with grating sound, so that the whole
machinery may accomplish its designed results noislessly and
with powerful efficiency? Not that we have had no advantage
from those who have labored in this field, but that through
sudden and untimely death, the fewness of their number, and
other causes, this influence has been, to a great extent, lost or
unfelt.
30 OF THE CHURCH OF CHRIST,
But these difficulties are now, we trust, in some good mea-
sure to be obviated, by the consecration of those brethren to
the work and office of the eldership whom you have with so
great unanimity appointed.
AN ADDRESS TO RULING ELDERS;
Wherein is exhibited the relation of Ruling Elders to the people, to the
Ministry, and to the Church at large.
Christian Brethren, — Allow me, in the name of this
church and of my brtehren in the ministry, to welcome you to
the honor, the responsibility, and the labors of the office of
Ruling Elder. The nature, end, and object, for which this
office has been instituted in the church you have already heard.
It stands in a threefold relation ; first, to the people ; secondly,
to the pastor ; and thirdly, to the church at large.
Your primary relation is to the members of the
CHURCH. Of these you are the representatives. From their
number, and by their free votes, you have been called to this
honorable office. To you they have delegated in a great mea-
sure, the exercise of their ultimate rights, in the government
and discipline of the Church. You are, therefore, truly their
REPRESENTATIVES, and are responsible to them, and to Him
who is their and your common Lord, for the manner in which
you discharge your functions. For it is provided in our Form
of Government, (chap. xiii. § vi.) that an elder may not only
become incapable of performing the duties of his office, by age
or infirmity, but may also become unacceptable in his official
character to a majority of the congregation to which he be-
longs, though not chargeable with either heresy or immorality ;
and that, in such a case, the members of the church may
request, or if necessary require, him to "cease to be an active
elder." You will, therefore, pay all due regard to your spirit-
ual constituents, by whom, in accordance with the example of
Apostolic Christians, and the practice of the primitive and re-
formed churches, you have been so honorably elected to office.
Ever cherish the remembrance of this relation which you sus-
tain towards them, and the correspondent obligations under
which it lays you to seek their best spiritual and Christian wel-
fare. They have given you the highest possible testimony that
they have confidence in you as Christian men, and that they
esteem you very highly in love. Reciprocate these feelings in
your conduct towards them. Be kindly afifectioned towards
them. Make their acquaintance. Visit them in their houses.
Cultivate kind and friendly dispositions. Let them feel that
you take an interest in them ; in their children ; and in all their
spiritual troubles. Give them your advice, when it is desired,
in reference to any worldly matter which may perplex or
AND THE OFFICE OF RULING ELDER. 81
trouble their minds. Especially regard the young members
of these families, and by your interest in their education, pros-
pects and happiness, endeavor to secure their affection for the
church of their fathers ; and their hearts and lives and services
for the cause of Christ, in the morning of their days. Be
present, as far as practicable, at all their meetings, both on the
Sabbath and in the week ; and let nothing short of necessity
satisfy you as an excuse for forsaking the assembling of your-
selves in their meetings for prayer as well as for more public
worship. Frequently visit the Sabbath School, if you can do
no more, and let every meeting for the improvement of the
young have peculiar claims on your attention and presence.
If possible, be ready to offer prayer when necessary or desira-
ble, by the bedside of the sick, the sorrowful, and the dying;
or whenever and wherever you may be desired ; and be ready
also to give a reason to every man that asketh you of the hope
that is in you ; to counsel the ungodly ; or to direct the awak-
ened and inquiring sinner.
Remember, however, that while you are the representatives
of the people, you represent not their wishes and opinions, but
their duties and obligations, their rights and privileges,
as these are laid down in those heavenly laws to which you and
they are both alike subject, and which no power on earth can
either alter, modify, abridge, or enlarge. Cherish therefore, ex-
alted views of your spiritual independence and authority.
You are officers of Christ, and in his kingdom ; and within this
jurisdiction no laws of man, and no whims, caprice, or passions
of men, have any right to enter. Your instructions come not
from man, but from Him to whom the highest among the sons
of men are subject, whose will is the law of the universe, and
whose word is the exposition of his will respecting the inhabit-
ants of this lower world.* Stand fast, therefore, in the liberty
wherewith Christ hath made you free, and be brought into
bondage by no undue regard either to the favor or the frozvns
of men. Be ye wise as serpents ; so as to avoid giving any
offence either by pride, or sycophancy ; by harshness or indif-
ference ; by severity or laxity of discipline. Be very scrupu-
lous and conscientious in discovering the path of duty ; and as
fearless in pursuing it, whether men will praise or whether they
will condemn. Seek not popularity at the expense of fidelity;
nor provoke jealousy and displeasure through any vain and
wanton assumption of a reckless bluntness and harshness,
either of manner or of speech. And remember that to your
own Master you stand or fall, and that accordingly as you
commend yourselves to His approval, will you be either con-
demned or rewarded, whatever may be the opinion of men.
*See the Divine Right of Church Government, page 270.
32
OF THE CHURCH OF CHRIST,
So much for your relation to the members of the church.
But you stand also related to its bishop or pastor. For
you are ''the representatives of the people, chosen by them for
the purpose of exercising g-overnment and discipHne in con-
junction with the pastor." The grand, primary, and character-
istic office of the bishop is authoritatively to teach whatsoever
Christ has commanded. But as the highest office inchides the
less, and implies the authority necessary to discharge all its
functions, so does the ministry include not only the function of
teaching, but also the office of ruling; not only what pertains
to the office of the bishop, but also what pertains to the office of
the elder and the deacon; and not only what relates to the
spiritual interests of the church, but also to the general super-
intendence of the temporal affairs, and whatever concerns the
welfare of the church. But in order that the bishops of the
Church might give themselves supremely to the ministry of the
word and to praver, these other offices were created in order
to aid and assist them in these several spheres ; the elders in
all that relates to the spiritual government of the church, and
the deacons in all that has regard to the temporal interests of
the congregation. And hence in the Reformed churches, in
the Scotch church formerly, (and in the Free church of Scot-
land now,) there existed in every church, not only a spiritual
court called the Session, but also what is called the Deacon's
Court, composed of the pastor, elders, and deacons. So that
while the pastor was recognized as head of the church in all its
relations, the elders represented the interests of the people in
the same various aspects ; while the deacons after receiving
counsel from both, carried out the common views of the whole
body in all that pertained to the poor, and the outward expen-
ditures of the church.
Such, then, is another aspect, my dear brethren, of your high
calling. Your office is second in dignity and importance only
to that of the bishopric ; and you are associated with the pastor
in taking the entire oversight of the flock "over which the Holy
Ghost has appointed you." Much of the authority and power
of your office has, by an evil and disastrous custom, fallen into
other hands, or is no longer exercised at all ; but it is not the
less — BUT THE more — necessary to bring forward their nature
and their claims, that, with the reviving spirit of Presbyterian-
ism, the office of ruling elder may be generally restored to its
true elevation, and to the exercise of all its functions. The
great object, therefore, of your office, so far as it respects the
congregation over which you preside, is to constitute, with the
pastor or bishop, a spiritual court for all matters of govern-
ment and discipline ; a common council by whom all its interests
may be guarded and advanced ; and a body of assistants and
AND THE OFFICE OF RUUNG FLDKR. 33
co-workers by whom the labors of one minister may suffice
instead of many ; his labors being subdivided and his time prin-
cipally given to the pulpit, to the visitation of the sick, the in-
quiring and the spiritually distressed ; to the public business of
the church; and to the defence of the truth, not only in the
pulpit but through the press, which has become, next to tht
pulpit, the mightiest instrumentality either for good or for evil.
On you, therefore, must your minister lean as his Aarons and
Hurs when wearied and faint. To you must he seek for coun-
sel in times of perplexity and doubt. In you must he find
strength and influence in carrying out the discipline of the
church, and enforcing the obligations of Christian discipleship.
To you must he especially look for an example OF consis-
tency AND DEVOTEDNESS BOTH AS HEARERS AND DOERS OF THE
Word, both in your personal walk and conversation ; in the
Christian regulation of your families ; and in your willing and
ready co-operation, to the utmost of your ability, in every cause
of benevolence and Christian charity.
This leads me to remind you, that by the constitution of our
church YOU bear also an important relation to the
CHURCPi AT LARGE. For as the representatives of the people
you are entitled to sit as delegates in all our ecclesiastical
courts, and there to deliberate, speak, and vote, on all matters
that can come before the body, and also to carry into execution
all their determinations, except where they imply functions
peculiar to the office of the ministry, such as presiding in any
court, preaching, administering sacraments, ordaining, or
pronouncing sentence of suspension, and final excommunica-
tion. In this way, the popular character of the church is
effectually secured ; the rights and liberties of Christ's elect
people maintained inviolate ; the encroachments of a spiritual
hierarchy and priestly despotism checked ; and the free, public,
and open constitution of all our ecclesiastical proceedings per-
petuated. The recent history of our own church, and that also
of our sister churches in Scotland and in Ireland, will prove to
you how potent is the influence which an enlightened and de-
voted eldership can exert, in withstanding the attacks both of
external and internal foes ; in arousing a sleeping church to a
due sense of its danger, and to a full exercise of its powers ;
and in thus lifting up a standard against the enemy, when he
rushes in like a flood, either in the form of heresy, or error, or
cold Laodicean formalism, or in Erastian conspiracy with the
powers of this world to betray into their hands the crown and
prerogatives of the only King and Head of the church. And,
in other days too, as you retrace the footsteps of the flock, upon
the bleak and barren moors, and by the deep and secluded val-
leys, or the midnight gathering by the light of lantern or torch
3 — VOL IV.
34 OF THE CHURCH OF CHRIST,
under heaven's open canopy, you will find that had not the
pastors of the church been aided by bold and fearless under-
shepherds, they never could have preserved through such
bloody and fiendish persecutions, and against such fearful odds,
that little flock whom God has preserved upon the mountains
of Piedmont, in Scotland, in Ireland, and in this wide empire,
and to whom he has yet purposed "to give them the kingdom."
To you then, ye elders of the church, are committed the ora-
cles of God. You too are set, like ministers, for the defence
of the truth, and purity and liberty of the gospel. And upon
you, in no inconsiderable measure, hangs the destinies of the
church. Estimate then as you ought, the privilege of occupy-
ing your place when delegated to it, on the high field of our
ecclesiastical legislatures and general assemblies, the exalted
councils of the church. Be ready to meet every such opening
by any reasonable sacrifice of time and expense. Interest your
hearts in all the business and proceedings of the church. Study
thoroughly its doctrines, its history, its polity, and its welfare.
And whenever the war-cry of danger is heard upon its borders,
be ye ready to come up as standard-bearers of the cross to the
help of the Lord, to the help of the Lord against the mighty.
And let this cheer and encourage you, brethren, in this ar-
duous, self-denying, but glorious labor, that He who has called
you to the work will also fit, qualify and inspirit you for its dis-
charge ; be present with you in every emergency ; guide and di-
rect you in all time of perplexity ; make you bold as lions, and
harmless even as doves ; give you a heart to love him, and a
tongue to pray for and to praise him ; fill you with joy and sat-
isfaction in discharging your Master's work : and when the day
of toil is over, and the night of rest is come, recompense you a
hundred-fold for all your labors, welcome you as good and
faithful servants into the joy of the Lord, and encircle your
brow with a crown of glory that shall never fade away.
Neither will he leave you alone and unaided, to undertake
all the duties involved in this labor of love. He who has over-
come your reluctance, and silenced your objections ,and put it
into your hearts to enter into the vineyard, and, as He shall
enable you, labor in its cultivation ; he who stirred up the heart
of Zerubbabel and others, in his day, will, if we pray to him in
earnestness and importunity, lead others also to awake from
their slumbers, and to come forth at the voice of their brethren,
saying, "Here Lord are we, send us." With these encourage-
ments, therefore, and in this hope and expectation, "be ye there-
fore, brethren, steadfast, unmovable, always abounding in the
work of the Lord, forasmuch as ye know that your labor will
not be in vain in the Lord."
AND THE office; OF RULING ELDER. 35
ADDRESS TO THE MEMBERS OF THE CHURCH,
Showing their duty to the Ruling Elders.
And now, Christian friends, the members of the church, I
turn myself, in closing, to you. You have heard the nature,
ends and duties of the office of ruling elder expounded in your
hearing; you have heard these brethren solemnly devote them-
selves to this high and holy calling, and promise and covenant,
as God shall give them ability, faithfully to attempt the dis-
charge of its high functions ; and having freely elected these
your brethren and thus constituted them your spiritual dele-
gates and representatives, you have now as solemnly promised
with uplifted hands, "to acknowledge and receive them as your
ruling elders," and to yield them all that "honor, encourage-
ment, and obedience," in the Lord, to which their office, accord-
ing to the word of God, the constitution of our church, and the
very nature of the relation itself, entitles them.
You ARE TO GIVE THEM HONOR. This Christianity requires.
It dignifies every office, whether in the state or in the church,
in the household or in society; and it requires its disciples to
render to every man that honor which is his due. "Let every
soul," is its voice, "be subject unto the higher powers, for there
is no power but of God, the powers that be, having been insti-
tuted by God. Whosoever, therefore, resisteth the power, re-
sisteth the ordinance of God, and they that resist shall receive
to themselves condemnation. Wherefore, ye must needs be
subject, not only for wrath, but also for conscience' sake. Ren-
der, therefore, to all their dues, and honor to whom honor is
due." This rule is universal, but in reference to spiritual office,
receives the sanction of solemn and superadded claims. "Obey,"
says God to Christians, "them that have the rule over you, and
submit yourselves ; for they watch for your souls," and your
spiritual and everlasting interests, "as they that must give ac-
count," and this you are to do, "that they may give this account
with joy and not with grief, for this," adds the Apostle, "would
be as unprofitable for you as it would be distressing to them."
It is therefore as true in religion as in the family, in every social
association, and in the state, that by honoring those that are in
authority we honor ourselves, and secure our own good. For
as they stand as our representatives, and as the visible types and
exponents of our character and laws — by honoring them we
dignify those laws, give them weight and authority and power ;
carry them out into efficient and universal operation, and thus
secure their beneficial results in the elevation of our own char-
acter, and that of our country, family, society, or church ; and
in the peace, harmony, integrity, and happiness, which will be
thus promoted.
86 OF' THE CHURCH OF CHRIST,
Give to your elders, therefore, the honor which is their due.
Hold their persons, — because you hold their office, — in rever-
ence. Treat them with that deference and submission which
will show your high estimate of those spiritual functions which
they sustain, as office-bearers in the H01.1EST and most ex-
alted SOCIETY WHICH EXISTS AMONG MEN. In honor prefer
them above others, and esteem them very highly. Consider
them through the light thrown over them by the office to which
you yourselves have elevated them. Cultivate, therefore, to-
wards them in your own minds, and in the minds of your chil-
dren, the feelings of love and respect, and ever treat them with
a correspondent deference and regard. Thus will you exalt
their office ; elevate your own conceptions of the dignity of your
Christian citizenship; and ennoble the character of our com-
mon Christianity.
But you are not only to give them honor, but encou-
ragement ALSO. You are well aware how reluctantly these
brethren have yielded to your and my solicitations to accept of
this appointment and to enter upon this office. There is not
one of them, — I bear them record, — who does not shrink from
the undertaking, and enter upon it with fear and trembling, and
in much conscious weakness. There is not one of them who
would not gladly have remained in the ranks of private citizen-
ship. But they have yielded as much to your importunity as to
the sense of duty, and they now throw themselves, (and they
are well entitled to it,) upon your most kind and hearty en-
couragement.
And how can you encourage them? You can do this, first,
and above all other ways, by constantly commending them to
Him who can give them courage, who can take away their fear-
ful and timid hearts, and give them great boldness and confi-
dence through the strength and power of his almighty grace.
You can do this by giving, in your kind and respectful treat-
ment, m your willing co-operation, and in your readiness to
overlook any deficiencies, increased confidence of success and
greater zeal in aiming at higher attainments. And by your
Christian humility, consistency, and growth in holiness ; and
your steadfast attendance upon every means of grace, you can
inspire them with courage, spirit, and strength of mind. You
can, in these and other ways, by your union and co-operation,
your concurrence in their decisions, and your support when op-
position would be made against the enforcements of the truth
and order of God's house, embolden and animate their hearts,
and inspirit them to go forward with untiring zeal.
And should any of you dififer in opinion from the plans they
may recommend, or the judgments they may decree, remember
that they are set over you in the Lord, and that unless they
AND THE OFFICE OF RULING ELDER. 87
have acted clearly contrary to the divine law, or delivered an
opinion in opposition to the mind of Christ, or adopted a^course
of policy derogatory to the heavenly institute; you are under
obligation to submit, and not to embroil the peace and harmony
of the church by contending for your private interpretations
and your personal preferences. And should any of you, which
may God forbid, ever become the subjects of their righteous
condemnation, either on the ground of heresy, or immorality,
or smearing, or Sabbath-breaking, or neglect of the worship and
ordinances of the church, or failure to observe family and
secret worship, or penurious and covetous refusal to give of
your substance and according to your ability, to the cause of
Christ, or for any other sufificient reason — I charge you to
REMEMBER THAT IT WILL BE AT YOUR PERIL TO RESIST AND DIS-
OBEY. For they bear not rule in vain. The sword of spiritual
authority has been freely and lawfully put into their hands, and
they will, and cannot but be "a terror to evil-doers." For just
so far as they carry out the laws of Christ, they are sustained
by the power and authority of Christ, so that "what they bind
on earth shall be bound in heaven, and whomsoever they con-
demn on earth shall be condemned in heaven." They are the
ministers of Christ. They act in his name. They enforce his
laws. They pronounce sentence according to his immutable
decrees. And in doing so he is with them, and he will fully
sustain them. And unless the condemned violator of Christ's
law shall humble his soul in penitence and sorrow, and shall
turn from his evil and wicked way, Christ will frown upon him,
and write bitter things against him ; and if he continue obsti-
nate and obdurate, will finally smite him with his iron sceptre,
and dash him in pieces like a potter's vessel. But rather, O
thou divine Redeemer, so work in the hearts and minds of this
people, that they shall ever serve thee in uprightness and sin-
cerity all the days of their life, "until we all come in the unity of
the faith, and of the knowledge of the Son of God, unto a per-
fect man, unto the measure of the stature of the fulness of
Christ ; that we henceforth be no more children, tossed to and
fro, and carried about with every wind of doctrine, by the
sleight of men, and cunning craftiness, whereby they lie in wait
to deceive ; but speaking the truth in love, may grow up into
him in all things, which is the head, even Christ; from whom
the whole body fitly joined together and compacted by that
which every joint supplieth, according to the effectual working
in the measure of every part, maketh increase of the body unto
the edifying of itself in love."
CHAPTER II.
In which it is shown that in Scripture the term Presbyter is always applied
to the Preacher and not to the Ruling Elder; with an examination of
1 1 imothy 5 : 17.
It is unquestionably true, as has been already shown, that
there is both principle and precedent in Scripture to warrant
the election, by every church, of representatives of the people,
to act with the bishop or pastor in conducting the government
and discipline of the church. We found that such officers sat
with the apostles and presbyters in the councils of the church as
delegated commissioners, under the title of "the brkthrun "
(Acts 1: 15-26, 6: 1-6, and 15,*)— and they may also very
probably be referred to in other passages. f
That such a class of officers were also recognized in the
primitive church, and by many of the fathers, cannot, we think,
be doubted by any impartial reader, and has been often satisfac-
torily proved.** And that the churches very early adopted the
plan of having such representatives of the people, is rendered
still more certain by the existence of such officers among the
Waldenses and the Syrian Christians.
Thus far we agree in opinion with the standard authorities of
our church, in believing in The scriptural character and
CLAIMS of such officers in the church. But in regard to the ap-
plication of the term presbyter in Scripture and in the fathers
to the ruling elder, we are obliged to dissent from the cqmmonly
received opinions. We are still persuaded that both in Scrip-
ture and in the fathers the term presbyter is confined to the
teachers or bishops of the church.
*In none of these cases can we suppose that all the Christians were pres-
ent, for Christ we know appeared to five hundred brethren, and at the time
of the council at Jerusalem there were about 8,000 believers. These
BRETHREN, therefore, represented all, and acted in their name. See Mean-
der's Hist, of the Chr. Rel. and Ch. vol. 1, p. 205, and note, English edition.
tE. g. 1 Cor. 12: 28, Rom. 12: 8, and Matt. 18: 15-17. That the word
church here means an assembly of rulers meeting together in one ecclesi-
astical judicatory, see largely proved in Dr. Ayton's Orig. Constit. of the
Church, ch. ii. § 3, pp. 63, 64. Cartwright's Confut. of the Rhemists on
Matt. 18: 15-17. In the Form of Gov't of the Waldenses, this passage is
rendered, "tell to the guides whereby the church is ruled." Dr. Miller on
Eldership, p. 108, Am. ed. Coleman's Primitive Church, pp. 62, 63. Brown's
Diet, of the Bible, Art. Church. Livingstone's Theology, p. 251. Ruther-
ford's Due Rieht of Presbyteries, &c. 4to. London, 1644, at pp. 309, 314,
322, 489-491. See also, pp. 316, 348. See also his Plea for Paul's Presby-
terie, 4to. London, 1642. p. 85, &c. Gillespie's Aaron's Rod Blossoming,
4to. London, 1646, pp. 294-297, and 350-467. See further Jus Divinum
QRegiminis Ecclesiastici. by the London ministers, 4to. London, 1654, p.
208, &c. See also many authorities produced in Paget's Def. of Pres. Ch.
Gov't. London, 1641, pp. 50, 51. See also the author's Ecclesiastical Cate-
chism, p. 8, &c. Burnet on the XXXIX Art. p. 281.
**See Dr. Miller's work on the Ruling Elders, and also his Letters on the
Christian Ministry, and all the works on Presbyterianism.
SCRIPTURAL VIE;w OF THE OFFICE; OF RULING ELDKR. 39
That such is the case in Scripture, we infer from the fact
that the word presbyter is there used synonymously with the
term bishop, as is now admitted by all writers, both prelatical
and Presbyterian. t Now the characteristic function and duty
of THE BISHOP, as laid down in Scripture, is, the preaching of
the gospel and the instruction of the Christian people.^ This
indeed has been most strangely questioned, but in manifest
contradiction to the express and pointed declaration of the
Word of God. No words can be used by which the office of
public teaching could be more clearly defined, than are found in
those several passages, in which the terms presblyter and bishop
are interchangeably employed.§ Such also was the duty imposed
by the Apostle Paul upon the ministers of Ephesus, whom he
in the same breath calls both bishops and presbyters.* In ex-
horting the Hebrew Christians to "remember them that have
the rule over them," (i. e. their presbyters,) he explains his
meaning by adding, "who have spoken unto you," that is,
preached to you, "the word of God."tt This point is to our
minds plain and palpable, for as the great duty enjoined by
Christ in his commission was the preaching of the gospel ; and
presbyters or bishops are, as we believe, the only ministers
under that commission, it follows that preaching is their chief
and distinguishing function. ||
But if preaching, including the duties of presiding in the
church, of conducting the public worship of God, of baptizing
and administering the Lord's Supper,§§— if these are the work
and duty of the bishop or presbyter, and are admitted by all par-
ties not to be the functions of the ruling elder, then the pre-
sumption is very strong against the modem assumption that
the terms presbyter and bishop are applied in Scripture both to
the teachers of the church and to a class of officers who did not
teach. Nor is this presumption weakened by an appeal to the
usages of the Jewish synagogue ; for while it is true that there
tSee Presbytery and Prelacy, p. 108 &c. , , ^ j , ^- k 17
JSee 1 Tim. 3 : 1-8, Titus 1 : 5-9, and 1 Peter 5 : 1-5, and 1 Tim. 5 : 17,
and Vitringa, p. 484. , „ . . . ^. . .«
INeander in his Preface to Coleman's Primitive Church, p. lb, says,
"And yet a distinction is also made between these pastors and teachers,
inasmuch as the qualifications for the outward government of the church,
KV^€pvr)at<;^ were different from those which were requisite for the
guidance of the church by the preaching of the word, 6i6aaKa\t,a.
The first belonged especially to the presbyters or bishops who stood at the
head of the organization for the outward government of the church. Cer-
tain it is, at least, that they did not all possess the gift of teaching as
BlSaCKaXoL^ teachers."
*See Acts 20: 28-31.
ttHebrews 13 : 7, 17.
ItSee full on this point in the author's work on Presbytery and Prelacy,
ch! v., and also ch. iv., and in the Divine Right of the Gospel Ministry, by
the London Ministers.
§§See do. do. ch. v.
40 SCRIPTURAL, VIEW OF* THE
were in each synagogue a senate, composed of elders or rulers
as they were called, they were not ordained with imposition of
hands,** whereas the public teachers and preachers of the syn-
agogue were not allowed to enter upon their work until they
were ordained to that particular function,* — they were more
**Lightfoot (Works, vol. viii. pp. 459, 460) says : "The ordaining of the
elders and beheading the heifer, is by the three." In this thing, therefore,
this present action agreeth with the common usage of the Synagogue, — that
three persons, Simeon, Lucius, and Manaen, lay their hands on two, that
were to be sent out, — Paul and Barnabas. But in that they lay on their
hands, they do, also, recede from the usual custom. "After what manner
is the ordaining of elders ; for ever ? Not that they should lay their hands
upon the head of an elder, but only should call him 'Rabbi,' and say to him,
'Behold thou are ordained, and thou hast power of judging,' &c. Laying
on of hands in the ordination of elders was hardly used at all, either under
the first temple, or before or under the second temple. It was not under
the second temple, if we may believe the Rabbin newly quoted ; or at least,
if it was used, it was abolished at last. And before the second temple,
where is there any sign or footstep of such a thing?"
Vitringa, it is true, is of opinion that Lightfoot had inferred more from
the words of Maimonides than is becoming, (1) and he therefore thinks,
both from him and other Jewish authorities which he quotes, that there
were two methods of induction into office, one by imposition of hands
together with the words "ecce tu es promotns," — "and now behold, be thou
promoted," — and another in which the words alone, without any imposition
of hands, took place. This he substantiates from the Gemara, when it is
asked, "whether ordination is performed with the hand only? He replies,
not so, but with the declaration also." And Tacutheus is quoted, saying,
"But ordination is not performed with the hands only, but also by pro-
nouncing the words only (sed etiam sermone soIo)."(2) Witsius is of
opinion that the ordination of the electors (electonun) was by imposition
of hands, and that this was different from that by which the senior (senior)
was created. (3) And with this opinion Vitringa on the whole agrees. (4)
He adds, "Perhaps we may conclude this much, that while the affairs of
the Hebrews flourished in Canaan, the presidents and ministers of the
Synagogue who depended for their support upon the Synagogue, were con-
firmed in their office by imposition of hands. "(5) In short, only those
who are called presbyters. Rabbi or Doctor, were ordained. "(6)
*Speaking of their "preachers," Lightfoot says, (Works, vol. 5. pp. 121,
122,) "Now none of these prementioned were admitted to this public em-
ployment of teaching and preaching, but he was first ordained, and had
ordination, as a state-call and commission to that office."
"And they used to ordain men to particular employment in the public
administration : and they might not go beyond that particular to which they
were ordained."
" 'They have power (saith Maimonides) to appoint whom they will to par-
ticular matters. As, for example, there was an exceeding great wise man,
that was fit to teach all the law, every whit : it was in the power of the San-
hedrim to ordain him, so as that he might not judge, or that he might not
teach about bound and loose ; or they might give him license to teach about
bound and loose, but not to judge in matters of money ; or they gave him
power to judge in this matter, but not to judge in matters of damage,' &c.
Thus curious and circumspect they were in and about the matter of ordina-
tion, and concerning a lawful and authoritative designation of public teach-
(1) Petrus Cunaeus in his De Repub. Hebr. cap. 12, however, takes the
same view as Lightfoot. and is quoted with approbation by the London
ministers in the Divine Right of the Gospel Ministry, Part I, pp. 184. 185.
(2) De Vet. Synag. pp. 837, 838.
(3) Miscell. Sacr. Lib. ii. Dissert iii. § 46. De Heb. Synag.
(4) Ibid. p. 838. (5) Ibid. p. 839.
(6) Bernard's Synagogue of the Church, pp. 85, 86, 169, 183, and Whate-
ly's Origin of Romish Errors, p. 107, ch. ii. § 5.
OFFICE OF RULING ELDER. 41
commonly called "the seniors and senators of the tribes,"''' —
and the officer whose duty and privilege it was to preside in the
synagogue, and either to preach himself or to appoint those
who should, was denominated "bishop" or "overseer,"f and
was required to be a doctor, and one who had ministered unto
a doctor, before he could become eligible to the office. $ It is
ers and judges to their peculiar and particular employment in the public,
to fix them within their compass and line, and that every one might not
intrude upon what ministerial or magisterial ministration he would. And,
therefore, it was far from being a common use, or from being any use at
all, among the Jews in their church, to let any mechanical, or uncalled and
unordained men, to step up into the doctor's chair, or minister's pulpit, to
read divinity publicly, or to preach in their synagogues, — as impudency or
folly would put them forward on it : but they had a solemn state-call or
dimission into such employments, by a lawful ordination by men themselves
ordained.
"But if any man came in the spirit of a prophet, and took on him to
preach under that notion, he found permittance under that notion ; yet was
there not immunity and liberty for any whosoever to become preacher upon
that term, and so to continue, but the Sanhedrim was to judge concerning
false prophets ; and he that was not a prophet, and yet would be preaching
as a prophet, did it at his own peril. This, then, was that that procured
our Saviour liberty to preach, and audience to his preaching, in every syna-
gogue where he came ; because he came not only in the name, but also in
the visible power and demonstration of a prophet, doing such wondrous
signs and miracles, as that his prophetic call could not be denied, btit he
was glorified of all."
*See Lightfoot's Works, vol. viii. p. 72, and vol. iii. p. 242.
tThus Benjamin of Tudela, speaking of the city of Ispahan, says, (see
Vitringa, de Synagog. Vet. lib. ii. cap. iii., and lib. i. cap. xi., and Bernard's
Synagogue and the Church, pp. 146, 147, and p. 197, and especially pp. 101,
102,) "where there were fifteen thousand Jews, that excellent Doctor
Sarschalon, who is the bishop, lives there." Speaking of another city, he
says, "In it are fifty thousand Jews, and Rabbi Obadiah is their bishop.
The same name is given to the pastors of the modern Synagogue."
"Besides these," says Lightfoot, "there was the public minister of the
Synagogue, who prayed publicly, and took care about the reading of the
law, and sometimes preached, if there were not some other to discharge
this office. This person was called "the Angel of the Church,' and "The
Chazan or bishop of the Congregation.' The Aruch gives the reason of the
name. The Chazan (says he) is the Angel of the Church, (or the public
minister,) and the Targum renders the word n^TH ^Y the word Hll^f
one that oversees ; for it is incumbent on him to oversee, how the reader
reads, and whom he may call out to read in the law." The public minister
of the synagogue himself read not the law publicly ; but every Sabbath he
called out seven of the synagogue (on other days, fewer) whom he judged
fit to read. He stood by him that read, with great care observing that he
read nothing either falsely or improperly, — and calling him back and cor-
recting him if he had failed in any thing. And hence he was called |^1^
that is e7ri(TK07ro<i^ or 'Overseer.' Certainly the signification of the
word 'Bishop,' or 'Angel of the Church,' had been determined with less
noise, if recourse had been made to the upper fountains, — and men had not
vainly disputed about the signification of words, taken I know not whence.
The service and worship of the temple being abolished as being ceremonial,
God transplanted the worship and public adoration of God used in the
Synagogues, which was moral, into the Christian Church, — to wit, the
public ministry, public prayers, reading God's word, and preaching, &c.
Hence the names of the Ministers of the Gospel were the very same, — 'the
Angel of the Church,' and 'the Bishop,' — which belonged to the Ministers
in the Synagogues." — (Lightfoot's Works, vol. ii. pp. 88, 89, and Bernard's
Synagogue, ch. x.)
tSee Vitringa and Bernard as above.
'^2 SCRIPTURAL VIEW OP THE
thus apparent, first, that the senators in the Jewish synagogue
were not preachers or teachers, though Hke many other indi-
viduals they might be called upon to speak unto the people;
secondly, that the preacher was exclusively denominated over-
seer, angel, and bishop, although as a ruler he was at the same
time an elder, the greater including the less ; and thirdly, that
imposition of hands was confined to the overseers and bishops
of the synagogue.f The presumption, therefore, which exists
against that interpretation of the terms presbyter and bishop in
the New Testament, which makes them applicable to the mere
"ruling elder," or representative of the people, remains in all
its force, if it is not greatly strengthened by an appeal to the
government of the synagogue.
And hence Vitringa is led to exclaim, in alluding to the
supposition we are controverting, in the light of his most
learned and thorough investigation into the constitution of the
Jewish synagogue: "And can any one then dare seriously to
assert and to defend the position, that to these lay elders the
name of bishop or the name of pastor can be appropriated ?
And if no one can so dare, then the question is settled concern-
ing thern, since no other presbyters are acknowledged or con-
stituted in the church by the apostles, except those who are at
the same time pastors and bishops/' "It is therefore," he
concludes, "certain and indubitable that the term presbyters,
in the writings of the Apostles, means one and the same thing
with pastors and bishops.""^
This presumption is further confirmed by the fact, that in all
the passages of Scripture in which the term presbyter occurs,
(omitting for the present the disputed passage in 1 Timothy
5 : 17,) it evidently refers to the principal, and in many cases
to the only officer at that time appointed in the infant churches,^
which must of course refer to the preacher rather than to the
mere ruler of the people. (Acts 14: 23. Phil. 1: 1. Titus 1:
5-9, &c.) The only objection of any force to this position, is
that on which Dr. Miller seems mainly to rely, namely, that this
view of the meaning of this term would imply the existence of
a plurality of teachers in connection with one church. But
this, instead of being an objection, is, on the contrary, an argu-
ment in favor of our interpretation ; for that such really was
the fact cannot be questioned. In the Synagogue the general
rule was that there should be a plurality of the chief rulers or
bishops, and the exception to this rule was the existence of only
tSee do. do. lib. i. cap. ix. and Bernard's Synagogue, p. 84, and p. 58.
*De Synag. Vet. pp. 484, 485. And if any one can judge on this point,
surely Vitringa with his disposition to sustain ruling elders, (See page 484,)
and his immense learning, both in Jewish and patristical lore, was the man.
tit deserves, however, to be remarked, that there does not appear to have
been any ruling elders in the church session of Antioch." Bib. Repert. 1843,
p. 327. See also Presbytery and Prelacy, p. 174, &c. and Phil. 1 : 1.
OFI^ICE OF RULING ELDER. 43
one.J That such was the case in the time of our Saviour is
most certain. We have evidence that there were many rulers in
the one Synagogue who of course formed a council. Thus the
Evangelist Luke, speaking of St. Paul and his companions,
says, "they came to Antioch in Pisidia, and went into the syna-
gogue on the sabbath day, and sat down ; and after the reading
of the law and the prophets, the rulers of the synagogue sent
unto them." Now these rulers, as far as we can judge from
the context, were equal in rank, dignity, and office, and consti-
tuted, most probably, the presbytery of the synagogue of Anti-
och. In another chapter the same Evangelist mentions by
name two of the rulers of the synagogue at Corinth, viz. Cris-
pus and Sosthenes. The Evangelist Mark informs us that
Jairus was one of the rulers of the synagogue at Capernaum
The New Testament, then, confirms our view of the govern-
ment of the synagogue ; and though we meet with passages in
which but the one ruler is mentioned, still this does not subvert
our position ; the government of the synagogue being some-
times confided to one Rabbi.*
That such was the case in the apostolic churches also, there is
abundant evidence to prove. The church at Jerusalem was
governed for many years by the college of presbyters consti-
tuted by the Apostles.f There was a plurality of "bishops" in
the church at Philippi. (Phil. 1: 1.) There were several
teachers in the church at Antioch. (Acts 13: 1, &c.) And
that we may not delay, there were many bishops in the church
at Ephesus. (Acts 20.)
Conformable to this was the practice of the early churches.
For while in many cases, as in that of Gregory Thaumaturgus,
whose congregation numbered seventeen persons, there was
only one bishop, or presbyter, yet generally a plurality did in
fact exist, and were very necessary, when we consider the cir-
cumstances of the church at that time, and its relations to the
infidel world around it. And as to support, we know that all
the officers were provided for out of a common stock ; that the
weekly collections for this purpose were very liberal ; that many
supported themselves out of their own resources ; that many
JSee proofs of this given from Jewish writers in Vitringa, lib. i. cap. vi.,
and p. 874, and Bernard, pp. 56-58. There were always two in each Syna-
gogue who could teach, &c. — Lightfoot, vol. v. p. 119.
*See Vitringa, p. 874.
tProfessor Jameson in his "Sum of the Episcopal Controversy," p. 87,
says, "that as no kirk was subject to another, so no pastor was subject to
another, but that the pastors in every particular kirk were associated into
presbyteries, and did act in complete parity." "And now," he adds, "there
was in Jerusalem a fully organized kirk, a kirk enjoying both bishops and
deacons, the only proper kirkmen, so to speak, and officers of Christ's ap-
pointment ;" p. 89, he adds, "there were doubtless also, at this time in the
kirk diverse grave and venerable men, chosen from among the people to
represent them, and assist the pastors." See also Presbytery and Prelacy,
pp. 28, 36, 41.
44 SCRIPTURAL VIEW OF THE
followed in part some lucrative employment; that the presby-
ters all lived together, with their president ; and that their mode
of hvmg was at first strictly economical.
Jerome, speaking of this subject, says: "The smallness of
their number makes the deacons honorable, the crowd of pres-
byters makes them contemptible." Eusebius informs us. that
about the middle of the third century, there were in the church
of Rome forty-six presbyters, and but seven deacons. And so
far did the abuse proceed, that the Emperor Justinian found it
necessary to limit the number of presbyters, permitting no more
than sixty to be ordained for the church of Constantmople.
And however this practice was abused, as it undoubtedly was
in after times, we can easly understand its wisdom and' pro-
priety in the first age of Christianity. For at that time all were
enemies and none friends to the cause. Danger was therefore
imminent, trials manifold, comforts few, and support scanty
By living together, several bishops could constitute a common
council, a bond of union and of strength, a source of consola-
tion, and an economical household.* From these centres of
influence they could make the word of God to sound forth into
all the region round about ; and from time to time, as circum-
stances warranted, they could plant other churches and settle
other presbyters over them. And when any country had be-
come Christianized, and the necessity for such concentration
was removed, we can as easily perceive, how the members of
this common council or presbytery would be separated and
fixed over their respective churches, which they would govern
in connexion with their respective officers. Thus naturally
would arise the present form of our free presbyteries, the seve-
ral members living apart but acting in common and in stated
assemblies ; and thus also do we see how necessity, as in the
case of our missionary brethren, or persecution and danger, as
in the case of the Reformers, again leads to the concentrated
form of the original and apostolic presbytery.
These facts are essential to the proper understanding of the
polity of the New Testament churches, and the manner in which
prelacy could so insidiously and "by little and little," as Jerome
says ipaiilatim,) creep into the church. f For just as in the
Synagogue one of the overseers must necessarily have presided,
so in the apostolic churches one would be chosen as president
and stated pastor of the local church, while the others labored
as missionaries or evangelists in the surrounding country, in
the same way as we still have our moderators or presidents of
*The clergy in England continued to live together in communities to a
late period. See Barnes' Eccl. Law, vol. 3, page 398. And this we know
was the custom of the Culdees, both in Scotland and in Ireland.
tThis point is urged with much force by \^itringa de Syn. Vet. See p.
488, 474, 864.
OFFICE OF RULING ELDER. 45
presbyteries which have been in some cases made permanent.f
But as the estabHshment of this point is of great importance to
our argument, we would here adduce what we have said else-
where upon this point.
Such is the view given of the apostolic churches by Arch-
bishop Potter, who allows that there was a college of presby-
ters ordained over the church of Jerusalem, who were plainly
concerned in the care of the church.^ 'Our fourth proposition,'
says Grotius, 'is this, that this episcopacy is approved by divine
law, or as Bucer says, it seemed good to the Holy Ghost that
one among the presbyters should be charged with a peculiar
care.'§
In the absence of the apostles, the presbyters, as we have
seen, were accustomed to preside in the church at Jerusalem.**
The presbyters of the church of Antioch must also have had
one of their number to act as president when they were assem-
bled together for the ordination of Barnabas and Saul.tt Such
appears to have beeen the general practice of the churches, in all
of which, according to the necessity of the case, there were a
plurality of presbyters, one of their number being elected to
preside in their councils ; a custom which is still maintained in
all its original simplicity by Presbyterians.
A plurality of bishops, presbyters, or governors, says Blon-
del, existed at one and the same time, in one and the same
church. He further supposes that these pastors, or bishops,
were all indued with equal power and honor ; that the eldest
minister, by virtue of his seniority, was constantly the moder-
ator among his colleague presbyters ; that this moderator was
subject to the power of the presbytery, and obeyed its com-
mands, with no less submission than did the meanest of their
number ; and that while he had chief power in the college, he
had properly no power over it or independently of it.*
That officers of this kind might be expected in the apostolic
churches would appear from the fact that such chairmen, presi-
dents, or moderators, are necessary in all assemblies, where
several have a right to speak, and are therefore constantly ap-
pointed. There was, we know, such an order of presidents
among the presbyters who managed, in common, the esslesiasti-
cal aflFairs of the synagogue.*t These are several times intro-
"^See the author's Lectures on the Apostolic Succession, p. 42.
tOn Ch. Gov't, c. 3, p. 107, Eng. edition.
§Sacra. c. 11.
**See Lord Harrington's Works, vol. ii. pp. 165, 175. Also Benson on the
■Relig. Worship of the Christians, c. 3, § 2. p. 83.
ttActs xiii. 1, &c. See Presbytery, &c. ch. vii.
*Apol. Prjefat, pp. 6, 7, 18, 35. See_ Jameson's Cyp. Isot. pp. 231, 232,
vol. ii. pp. 77, 78. See also Goode's Divine Rule of Faith, ch. viii. This
writer denies that any thing more can be proved from Scripture or from
primitive antiquity.
*tSee this position fully sustained by Vitringa de Vet. Synagog. lib. iii, c.
46 SCRIPTURAIv VIEW OF THE
duced to our notice in the sacred volume, as presiding in the
Jewish synagogues, and as giving liberty to preach.J And it
would appear to be very probable, that Peter was president,
chairman, or speaker in the college of the apostles, § and also in
the church of Jerusalem, in which the twelve apostles acted con-
jointly, and among whom, until their dispersion, Peter probabjy
acted as moderator.**
Such officers, therefore, would naturally suggest themselves
to the apostolic churches, especially as our Saviour had directed
them to the synagogue for their exemplar. ff And when we
consider the variety of gifts then enjoyed by the church, and
the number who would have a consequent right to speak, and
how much of the edification of the church depended on the
order with which such persons spoke, judged, prophesied,
prayed, sung, and exercised their gifts generally, we will un-
derstand how necessary and useful this office then was in all
their meetings.* Such an officer was no less important for
the hearing and deciding of all the controversies about worldly
matters which arose among the brethren ; to give advice in all
difficult cases ;f to watch over the general order ; to guard
against abuses ; to admonish the faulty ; and to guide the pub-
lic deliberations. U In the beginning, therefore, one of the
bishops or presbyters presided, under the title of proestos senior
probatus, &c., that is, the president or approved elder. In the
second century they began to give this officer exclusively the
title of bishop, calling the other bishops presbyters or elders, to
distinguish them from the stated president. §§ In this way the
Scriptures and the primitive fathers are harmonized, and the
gradual introduction of the doctrine of prelacy is made appar-
ent and easy, the prelate being the chief presbyter, and the
other presbyters his colleagues. *f
Allusion appears to be made to such presidents or modera-
tors, in several passages of the New Testament. They are re-
9, p. 727, &c. Reland's Antiq. Jennings' Jewish Antiq. vol. ii. pp. 54, 55,
b. ii. c. i. Also in Gillespie's Ch. of Scotland, part i. c. 1, 2, 3, 4, 5, 6, 7, 8,
and 9 ; and in a Confut. of I. S. Vind. of the Princ. of the Cypr. Age, p.
151. Baxter's Treatise on Episcopacy, p. 13, § 19.
JActs 13 : 15 ; Luke 13 : 14 ; Acts 18 : 8 and 17.
§Whately's Kingdom of Christ, Essay ii. § 7, p. 72.
**Peirce's Vind. of Presb. Ordin. part ii. p. 88, and elsewhere.
ttMatt. 18.
♦Lord Barrington's Works, vol. i. pp. 85, 86. The same view is presented
by Forbes, in his Irenicum, pp. 242, 243, 245. In Baxter on Episc. p. 70.
tSee Macknight's Com. on 1 Tim. 5 : 17, vol. iii. p. 205, where the duties
of such an officer are fully described. Benson, in his Essay on the Public
Worship of the Early Christians, very fully establishes the fact of such
presiding officers. See Paraphrase on St. Paul's Epistles, pp. 117, 119, c.
3, § 1, § 3, and § 6.
ttNeander's Hist, of the First Planting of Christianity, vol. i. pp. 169,
170.
§§See Boyse's Anct. Episcopacy, Pref. p. ix. and Neander's Hist, of the
First Plant, of Christianity, pp. 169, 170. Also Goode's Div. Rule of Faith,
vol. ii. p. 77.
♦tBenson on Relig. Worship of Christians, c. iii. § 6. p. 95.
OFFICE OF RULING ELDER. 47
ferred to in that passage already considered, where the apostle
says, 'the spirits of the prophets (that is, says lord Barrington,
of some of the prophets) are subject to the (other) prophets.'ff
'It is most natural to think the full meaning of this place to be
that the spirits of the prophets, who prophesied or exhorted,
were, when duly regulated, subject to the prophets who pre-
sided.'* Spiritual gifts, as we know, were very generally be-
stowed upon the members of the church of Corinth. f Their
possessors, as we are also informed, were apt to put the public
assemblies into confusion by their disorderly exercise ; by their
strife and emulation ; and by all speaking together, and in
unknown tongues. | The apostle, therefore, directs that they
should speak one by one; that whilst one spake the others
should sit still and judge; and that the spirits of those who
were led to exercise their gifts, should be subject to those who
presided.
The Thessalonians also enjoyed a large measure of these
spiritual gifts,§ and stood in need of the same wise direction
We learn, too, that there was a synagogue in Thessalonica,**
and that some of the Jews received the gospel, and united in
forming a Christian church, in connection with a great multi-
tude of those Gentiles who had become proselytes of the gate,
and worshippers of the one only and true God.^f It is also
probable, that their teachers were converts from Judaism, or,
at least, proselyted Gentiles. But if so, they had been all ac-
customed to the ecclesiastical government of a number of pres-
byters, with a president who moderated their proceedings, and
would naturally, therefore, adopt this plan as the policy of their
church. Some of the church, however, appear to have refused
to subject themselves to their teachers, and to this plan of dis-
cipline, and gave themselves up to disorder, and confusion,
under the pretence of edifying others. The apostle, therefore,
beseeches them to 'know,' reverence, and respect, 'those that
labor among them,' as their stated ministers, 'and are over (or
preside over) you,' that is, says Doddridge, those 'who preside
over your assemblies, and moderate in them.|J In this way,
the apostle admonishes them to 'be at peace among themselves,'
and 'to warn them that are unruly,' or disorderly, proudly re-
fusing, like soldiers who will not keep their ranks or know their
colors, to concur with the arrangements of their overseers.
The apostle here appears to distinguish the presbyters into
three classes: 1, those who labored, that is, for the extension
of the church, by the conversion of Jews and Gentiles ; 2, those
ttl Cor. 14: 32.
*Lord Barrington's Works, p. 84. tSee the Epistles, tl Cor. c. 14.
§Acts 17 : 4 : 1 Thess. 5 : 19-21 ; Barrington, p. 84.
**Acts 18: 1. *tActs 17.
Jtin loco. Note.
48 SCRIPTURAL VIEW OF THE
who presided or governed in all its domestic services and wor-
ship; and 3, those who, while the others presided and governed,
were employed in the instruction and admonition of the assem-
bled Christians. He therefore in effect exhorted them, 'to
take care that their presbyters be supplied with every neces-
sary, first of all those among them who, with all their might,
labored to propagate the faith of Christ in the country around,
and in the next place those who governed the church, and ad-
monished and instructed them by their voice and example.'*
Allusion is probably made to the same office, in the epistle
to the church at Rome, which was in a great measure composed
of converted Jews or proselytes, who then swarmed in Rome.
For in reference to the diversity of spiritual gifts, and the vari-
ous modes of ministry which they occasioned, the apostle says,
'he that ruleth let him do it with diligence. 'f The original
word {Trpoi'araixevo^) means, unquestionably, 'he who pre-
sides,' and refers to ecclesiastical office. Some of the presby-
ters were teachers, and others rulers, or presidents, according
to their gifts. Those that were called to exercise the office of
ruler or president, were required to do it with attention and
zeal. The word, which thus plainly refers to ecclesiastical
office, and to some ofi^ice of presidency in the church, is as cer-
tainly used in 1 Thess. 5 : 12, and in 1 Tim. 3 : 4, 12, to desig-
nate those who held the office of teacher. And hence it would
appear, that in the apostolic churches there were those who held
the double office of teachers, and governor or president.^
A similar allusion is made in 1 Cor. 12 : 28, where the apostle,
in an enumeration of the same diversified ministers, both extra-
ordinary and ordinary, speaks of governments (;(;y/3e/oi/77o-ei9)
as corresponding to those that preside or rule. This word,
also, means guidance, direction, steering, as in the case of the
pilot of a ship. Hence, many critics understand it here, as
designating the office of a ruler or president in the church.
Nor" can we see any strength in the objection urged against this
interpretation, founded on the low place the office is made to
assume, seeing it was but the exercise of the office of teacherj
already mentioned, in this particular way of occasional, or
stated superintendence and direction. It is, therefore, pur-
posely classed by the apostle among the lowest offices, and siich
as were mutable, that it might not be exalted into a distinct
and separe order, or be supposed to imply prerogatives superior
to those of the teachers in general.**
*Mosheim Comment, on the Aff. of Christ, before Constantine, vol. i. pp.
2i?, 218, Vidal.
tRom. 12 : 8. tSee Stuart's Comment, in loco.
**This is the main objection of Stuart, who gives one view in his text, and
the opposite in an elaborate excursus. Our view of this passage is that
taicen by Mr. Thorndike, who says, " Those of the presbyters who preached
not, are here called by the apostle governments, and the deacon's helps or
OFFICE OF RULING ELDER. 49
The same illusion would appear to be made by the apostle,
in writing to the Hebrew converts throughout the world, 'Re-
member them who have the rule over you, {rjyoufievov;^) and
who have spoken unto you the word of God.' 'Obey them that
have the rule over you, (rot? rj'yovfievoi';,) and submit your-
selves, for they watch for your souls, as they that must give
account.'!
Pamelius, commentator of Tertullian, in reference to this
passage in which he says that "certain approved seniors pre-
side," says: "Those, he says, preside who by all the Greeks are
called preshyteri, but by us seniors ; that is, not all, but those
who are approved by the testimony of all."$
We are now prepared to consider the meaning of that pas-
sage in 1 Tim. 5 : 17, which is supposed to be decisive of the
question as to the application to ruling elders of the title of
presbyters.
"Let the presbyters who rule wt\\{irpoear(OTe'i irpea^vTepoi^)
that is, who preside well, directing and managing the public
worship, and the other interests of the church, "be counted
worthy of double honor, (or stipend,) especially they who (be-
sides these duties, continue zealously to) labor in word and
doctrine." It here appears that thei^e were two departments
in which presbyters might render service to the church ; they
might be especially devoted to the business of teaching and
preaching, or they might be appointed presidents (Tr/aoeo-Tcore?,)
staudi)ig over, taking care of, serving and moderating the coun-
cils of the church ; so that, whilst teaching and preaching, they
might also in their turn, or when so required, act as presidents
or moderators. It is thus that Maimonides, in his work on the
Sanhedrim, describes the bishop of the synagogue, to which the
the apostle, and proving that the same presbyter who taught,
word and doctrine," employing, as it were the very words of
the apostle, and proving that the same presbyter who taught,
might also preside or rule. Hence, Neander says, "that while
all the ministers of the synagogue were called elders, those who
presided were called, among other names, by this very title of
7rpo€a-T(OT€<i. Milton also shows, that Tr/aoea-Teo? is nothing else
than presiding presbyter.
All presbyters, it is to be observed, were thus ofificially enti-
tled to rule or preside, and at first they may have done so alter-
nately, since they are always spoken of in the plural, until the
assistants, to the government of presbyters : so that it is not to be trans-
lated helps in governments, but helps and governments," since "there were
two sorts of the presbyter's office in teaching and governing, the one
whereof some attained not, even in the apostles' times." — Prim. Govt, in
Jameson's Cyp. p. 550.
tHeb. 13: 1, and 17.
J See quoted in loco, and in Jameson's Culdees.
4 — VOL IV.
50
SCRIPTURAI, VIEW OF THE
rule was adopted, that the senior presbyter should statedly pre-
side. But some presbyters were not qualified to teach well,
thoug-h well adapted to preside and take charge of the local
church, and if found able and faithful in the discharge of this
duty, they were, says the apostle, worthy of honor.
The term TrpoecrTw?, and the kindred words in 1 Thess.
5 : 12, and Heb. 13 : 7, 17, are therefore regarded by Gillespie,
who was a leading member of the Westminster Assembly, as
ordinary titles of the ordained pastor or minister of the
church.§ And it is a further confirmation of this meaning of
the word, that the term priest, which has never been thought
to refer to any officer but the ordained minister,* "cometh, we
know," says Cartwright.f ''not of sacerdos ; but that it cometh
of presbyter, for in Greek 'irpoecnm approacheth far nearer
unto priest than irpea-^vrepo'i. In Latin the word proeses
(that may be so called of prseest) is much nearer priest than
presbyter. And as for the French and Italian, considering that
they are daughters of the Latin tongue, from whence commonly
they are derived, it is apparent that they are rather derived of
the words before mentioned, which are natural Latin words^
than of presbyter, which is Greek born, howsoever it is (by
use) devised in the Latin tongue." Presbyter and bishop were
therefore both of them titles of the Christian minister, and in
their distinctive meaning applied only to them ; the term pres-
byter being adopted from the Jewish synagogue, and the term
bishop from the Greek language.|
All the presbyters here spoken oe, were therefore
teachers, and called to minister in word and doctrine.
The qualifications necessary for a teacher are, we have seen,
every where required by this same apostle, of presbyters or
bishops, (1 Tim. 3: 2, Titus 1: 9, &c.) when he sets himself
explicitly and fully to define the office and duties of the pres-
byter; and therefore we must carry these explicit definitions
of the office into the interpretation of the present passage. The
term presbyters here, therefore, must refer to teachers, since
we have in the previous history heard of no others ; and the
fact that all are also characterized as those that "rule," is in
§Miscellany vJuestions, ch. ii. § 7, p. 22.
*In its present acceptation, this word, as synonymous with sacerdos, is
most dangerous and heretical, since it implies the offering of sacrifice. The
word lepevf^ of which it is a translation, is never therefore, in the
New Testament applied to its ministers, but only to the Jewish or Pagan
priests. There is no priest under the New Testament, except Christ its
head, who is a priest for ever. See on this subject Cartwright's Confut. of
the Rhemists on Acts 14 : 22, p. 292. See also Whatley on Romish Errors,
and in many other places.
tDo. do.
tSee Presbytery and Prelacy, pp. 37, 109, 110, and Coleman's Primitive
Church, p. 20.
OFFICE OF RUIyING ELDER. 61
no way inconsistent with this view, since we have proved that
this function of government or jurisdiction, as well as that of
teaching, belongs to all the teaching presbyters or bishops.*
The capacity to teach and to rule belongs to all presbyters,
and is, we think, attributed to all in this passage. And the
emphasis and distinction implied in the word ''especially," must
refer not to any distinction of order or office, but of appoint-
ment and labor. Those presbyters — whose fimction it is to
teacn and to rule— who at the sacrifice of all ease and comfort,
and in the face of danger and death, go forth among the hea-
then around, and there "labor" and toil in preaching to such
hardened and blaspheming enemies "the word and doctrine,"
THESE, says the apostle, are "worthy of even double honor."
The sense here given of the verb translated "labor" has been
already noticed, and is referred to in a passage of the Apostoli-
cal Constitutions,t where it is taught that "to presbyters also,
when they labor assiduously in the word and doctrines, let a
double portion be assigned." It is here unquestionably made
the duty of all the presbyters to preach, but it is to that kind of
ministerial effort denominated laboring, that double honor is
to be given4 "In no part, whatever, of the New Testament,"
says AIosheim,§ "is the verb labor made use of, either abso-
lutely or conjoined with the words in word and doctrine, to
express the ordinary labor of teaching, and instructing the
people. But I observe that St. Paul, in various places, applies
this verb, and also the noun, sometimes separately, and at other
times connected with certain other words, in an especial sense,
to that kind of labor which he and other holy persons encoun-
tered in propagating the light of the gospel and bringing over
the Jews and heathens to a faith in Christ. In Romans 16 : 12,
(to pass over what is said in ver. 6 of one Mary,) the apostle
describes Tryphaena and Tryphosa as laboring in the Lord;
and Persis, another woman, as having labored much in the
Lord, or which is the same thing, for the sake of, or in the
cause of the Lord. Now what interpretation can be given to
this, unless it be that these women had assiduously employed
themselves in adding to the Lord's flock, and in initiating per-
*See Presbytery and Prelacy, B. I. ch. vi.
tLib. ii. ch. xxviii.
JThere are various allusions in this very section to the fact that presby-
ters were to preach, and also "to offer the eucharist."
SCommentary on the Affairs of the Christians, &c., vol. i. pp. 216, 217.
See also Goode's Divine Rule of Faith, vol. ii. p. 62. Riddle's Christian
Antiquities, B. iii. ch. iv. § 2, pp. 231, 232, 233. bee also 231. Lightfoot's
Works, vol. iii. pp. 258, 259. Voetius' Politica Eccles. torn. iii. p. 439, &c.
Neander's Hist, of the Planting of Christianity, vol. i. pp. 174, 178. Also,
Hist, of the Chr. Rel. vol. i. pp. 189-191, "Presbyters for ruling well, are
worthy of double honor, specially for laboring in the word." See also this
view of the passage urged at length by Macknight, Comm. in loco. vol. iii.
ro. 206, 207. See also Neander's Hist, of the First Planting of Christianity,
vol. i. p. 177.
52
SCRIPTURAL VIEW OF THE
sons of their own sex in the principles of Christianity? The
word appears to me to have the same sense in 1 Cor. 4: 12,
where St. Paul says of himself, "And we labor, working with
our own hands." By laboring, I here understand him to have
meant laboring in the Lord or for Christ ; and the sense of the
passage appears to me to be, "Although we labor for Christ,
and devote our life to the spreading the light of his gospel
amongst mankind, we yet derive therefrom no worldly gain,
but procure whatever may be necessary to our existence by the
diligence of our hands." And when in the same epistle, 1 Cor.
15: 10, he declares himself to have "labored more abundantly
than all the rest of the apostles," his meaning unquestionably
is that he made more converts to Christianity than they. It
would be easy to adduce other passages in which by laboring,
whether it occur absolutely or in connexion with some explana-
tory addition, is evidently meant not the ordinary instruction
of the Christians, but the propagating of the gospel among
those who were as yet ignorant of the true religion ; but I con-
ceive that the citations which I have already made will be
deemed sufficient. We see, therefore, that it might not, without
show of reason and authority, be contended that by "the pres-
byters who labor in the word and doctrine," are to be under-
stood such of the presbyters as were intent on enlarging the
church, and occupied themselves in converting the Jews and
heathens from their errors and bringing them into the fold
of their Divine Master — and not those whose exertions were
limited to the instructing and admonishing of the members of
the church, when assembled for the purpose of divine worship.
And nothing could be more natural than for such to be pointed
out as more especially deserving of a higher reward, and
worthy to be held in greater esteem than the rest.
The practice of the churches in subsequent times further
expounds this text ; for having few learned and able speakers,
he that could preach best preached ordinarily, and was made
chief, or bishop, or president, while the rest assisted him in
government and other offices, and taught the people more pri-
vately, being however regarded as of the same office and order
with him, and preaching occasionally as necessity or usefulness
required.* It is true that when the prelates came to engross
the power and authority of the ministry, they claimed the ex-
clusive right to preach, while presbyters were only allowed to
preach by their permission ; and Dr. Miller deduces from this
an argument in favor of the application of the term presbyter
to lay or ruling elders ; but that this was a tyrannical assump-
tion of unconstitutional power, and neither the general rule
♦Baxter on Episcopacy, Pt. II., p. 122. Apost. Fathers, ed. Cotel. Tom.
i. p. 624.
OFFICE OF RULING ELDER. 58
nor the general custom, cannot be doubted.*t "Unto priests as
well as unto bishops is committed the dispensation of God's
mysteries, for they are set over the church of God, and are
partakers with bishops in the teaching of the people and the
office of preaching," says one ancient council. "It is a verv
bad custom," says the Council of Constantinople, "in certain
churches for priests to hold their peace in the presence of the
bishops, as though they did either envy or scorn to hear them
contrary to the apostle," etc. Gregory thus speaks in his pas-
torals: "Predications officium suscipit, quis ad sacerdotium
accedit," whosoever taketh priesthood upon him, taketh upon
him also the office of preaching. "Seeing to you," says
Gregory of Nyssa, "and to such as you, adorned with hoary
wisdom from above, and who are presbyters indeed, and justly
styled the fathers of the chruch, the word of God conducts us
to learn the doctrines of salvation, saying, ask thy father and
he will show thee; thy presbyters, and they will tell thee."
And so also, the first council of Aquisgranense, A. D. 816,
most explicitly attributes to presbyters the function of preach-
ing, and of administering the sacraments. It was in fact the
general doctrine of all the fathers, that the words addressed
by Christ to Peter, "feed my sheep," were addressed to all the
ministers of Christ ; and thus Suicer, in entering upon his
illustration of the term presbyter from the Greek fathers, de-
fines presbyters as those to whom is committed the word of
God, or the preaching of the gospel.* Such is the clear deter-
mination of the fathers and of those who have most thoroughly
studied their works. "The business of preaching," says the
learned Le Moyne, "belonged to the apostles, bishops, and the
early presbyters" — and this he confirms by a long series of wit-
nesses.! Vitringa defends the same opinion,^ and says,
"Surely nothing can be more certain, nothing in ancient his-
tory more plainly brought to light," than that presbyters were
capable of all the offices of the bishop or pastor, of which he
makes an enumeration. § Yea, verily, even as late as the time
of Jerome, "What could a bishop do which a presbyter could
not do, except in the matter of ordination ?"** in which custom
and usurpation had given a precedency to the latter.
We have now then, we think, made it evident that in the
primitive church, presbyters were, by their very office, preach-
ers ;tf and that there was as a general rule a plurality of them
*tVitringa shows that the custom of the African Church was an excep-
tion, p. 489. De Vet. Synag.
*See Presbytery and Prelacy, p. 126.
tNot. ad Polycarpi Epist. p. 35, in Vitringa, p. 497.
tSee pp. 484, 485. §See p. 486, and especially p. 489.
**Ep. ad Evagr. 1. c.
ttSee further proof in Presbytery and Prelacy, p. 157, &c. and 164, &c.
64
SCRIPTURAL VIEW OF THE
in every church, just as was the case in the apostolic churches.
The presumption, therefore, arising from these facts in favor
of the interpretation now given to the passage in 1 Tim. 5 : 17,
is exceedingly strong, and this presumption will be greatly in-
creased by the additional fact that in the fathers, the very term
7r/)oeo-Ta)Te<f,here translated ruling, and now imagined to refer
to our ruling elders, or lay representatives of the people, is em-
ployed to denote (as we think it does in this passage) the presi-
dent, moderator, or superintendent of the presbytery, who was
pre-eminently the pastor and preacher of the church.$| In
proof of this, we request attention to the following examples :
Polycarp, in his letter to Valens, recognizes the authority of
the presbyters over him, their co-presbyter, and represents him
as having been "made a presbyter among them.''* Clemens
speaks of "the presbyters appointed over" the church at Co-
rinth, as having the gifts, e7rto-/co7r7j<?, or the episcopacy.f
Thus Justin Martyr mentions the TTjOoeo-Tft)? roov aSeXcfxov^
who was a presbyter, who presided, and ofifered up the eucha-
ristic prayers. He calls him "that one of the brethren who
presides. "$ Irenseus, in describing the succession of bishops,
calls them "presbyters, presiding among their brethren." Such
were Soter, Victor, and others, who are now glorified into
popes, but who, in the days of Irenaeus, were only Trpea^vrepoi
ov TrpoLaTavra^ presiding or ruling presbyters. § Clement of
Alexandria, places the honor of bishops in their having the
first seat in the presbytery, that is, among the other presbyters,
TrpcoTO'x^adeSpLa.** Tertullian also represents the government
of the church as resident in the council of presbyters, ecclesi-
astici ordinis consessus, of which the bishop was the antistes,
praesidens, or sumnius sacerdos. "The presidents that bear
rule, are," says he, "certain approved presbyters. "ff Even
Ignatius describes the bishop as the officer of an individual
church, and as occupying the first seat, irpo'x^aOTjfivove. The
apostolical tradition ascribed to Hippolytus, represents the
bishop or moderator asking the presbyter of the church over
which a pastor was to be set apart, "whom they desire for a
president ?" ov airovvrai eif ap^ovra. The setting apart of the
siding bishop, or presbyter, was, by "the deacons holding the
divine gospels over his head," while presbyters were ordained
by imposition of hands ; nor is there any proof that the pre-
lates, or presiding bishops, were separately ordained by im-
position of hands, before the third century.*t
JtThese terms are all synonymous in their derivation.
*Dr. Wilson's Prim. Gov't, p. 227. tibid.
tApol. ad Anton. Sect. I. c. 67. §Dr. Wilson's Prim. Gov't, p. 227.
♦♦Ibid. p. 228. ttSee in Archb. Usher's Reduction of Episc.
ttDr. Wilson's Prim. Gov't, p. 229.
♦tDr. Wilson's Prim. Gov't, p. 229.
OFFICE OF RULING ELDER. 55
Basil speaks of the Trpoea-rcore^ or rulers of Christ's flock *§
Gregory, of Nyssa, calls bishops the spiritual 7rpo€<TT(OTe<i or
rulers.*! Both Theodoret and Theophylact explain the term
as referring to those who preach, and administer the sacra-
ments, and preside over spiritual affairs. t| Chrysostom is of
the same opinion. f Isidore, of Pelusium, in the fifth century,
uses the words Trpoeara)?, e7ria-/co7ro9, te/aei/?, promiscuously, for
the same office. J Augustine testifies to the same thing; "for
what is a bishop," says he, "but a primus presbyter, that is, a
high priest, (who was in order only a priest,) and he (that is,
the apostle) calls them no otherwise than his co-presbyters and
co-priests. "§ In like manner does he employ the term sacer-
dos, priest, as synonymous with episcopus, bishop, occasionally
prefixing the epithet summus, or chief, and thus regarding the
bishop as no more than the primus, presiding or ruling pres-
byter.** Cyprian is strong in confirmation of the same posi-
tion. While he employs "the office of a priesthood," and "the
degree of a bishop," as synonymous,tt his great argument,
upon which he frequently dwells for the superior honor of
bishops, is founded upon the pre-eminence of Peter over the
other apostles. But he himself teaches, and the fathers gene-
rally taught, that Peter was only primus inter pares, and that
all the apostles were one in order, and equal in power. And,
therefore, he must have believed that bishops were greater in
honor than other presbyters, only because elevated to the situa-
tion of presidency.^! He thought Peter was ordinarily
prseses, or moderator, in the apostolic presbytery, and that
bishops stood in the same relation to their presbyters. Cyprian,
in fact, was nothing more nor less than moderator of his eight
presbyters, without whom he could do nothing.§§ Such was
also the case with Cornelius bishop of Rome.*t Sozomen, the
ecclesiastical historian, is also found using the terms CTrto-icoTro?,
7r/3(?eo-TG)9, r}yovn€vo<i, and irpocTaTq^^ as convertible terms, and
thus preserving the original idea of the bishop, as the presiding
presbyter.* Hilary, under the names of Ambrose and others,
calls the bishop primus presbyter.^ Optatus calls him primi-
*§In Ps. 28. In Suiceri Thes. in voce. ♦♦*In Ibid.
*tln Ps. 28. In Suiceri Thes. in voce, and p. 194.
ttOn 1 Tim. 5: 17, and Dr. Wilson's Prim. Gov't, p. 158.
tSee Dr. Wilson's Prim. Ch. p. 160.
§Tom. iv. 780, in Dr. Wilson, p. 182.
**Ibid. ttjameson's Gyp. Isot. pp. 395, 362, and c. 393.
ttSee this position abundantly proved by Prof. Jameson, in his Gyprianus
Isotimus, pp. 374, 375, 377, 380, 390, 391.
§§See Epistles, 8, 9, 20, 30, 35, 36, 48, 59, and Jameson, p. 448.
*tln Epistle 49, ibid. To this agrees the testimony of Usher, in his
Reduction of Episc, who thus interpreted them. That there were many
officers in the same church, see Jameson, pp. 462-464.
*See quoted in torn. iv. in Dr. Wilson, p. 191.
tin 1 Tim. Autor. Quest, in V. et N. T. in Baxter's Diocesan Gh. p. 112.
66 SCRIPTURAL VIEW OF THE
cerius, which, as a learned civilian defines it, means trpayrov
Tr)<i Ta^eaji?, the first of his order,$ and consequently, still a
presbyter. The presbyter is thus described by Gregory Nazi-
anzen, as the second bishop, ev Sevrepoi^ dpovoi^. Just as the
praeter Urbanus was called maximus, while yet he had no more
power than the others, but only a greater dignity ; and as the
chief archon at Athens was only one among many, pares potes-
tate, so presbyters and bishops had idem ministeriuni, as
Jerome attests, and eadem ordinatio, as Hilary declares ; that
is, the same ministry, orders, ordination, and power, although
the bishop had the first place in official dignity.
To these testimonies may be added that of the fourth council
of Carthage. "Let the bishop, when he is in the church, and
sitting in the presbytery, be placed in a higher seat ; but when
he is in the manse, or house, let him acknowledge that he is
but their colleague ;"§ that is, says Chamier, "in the same
charge and office."**
It was doubtless in reference to this primitive custom of
presidency, that the ancients speak of Peter as bishop of An-
tioch and Rome ; James, of Jerusalem ; Timothy, of Ephesus ;
Titus, of Crete; and Mark, of Alexandria; because they were
much at those places, and frequently presided in the churches
there. And hence, too, the doctrine of apostolical succession,
which was nothing more than a list of those who presided over
different churches.ff
Prelates were originally nothing more than the presiding
presbyters of the churches. Hence, we have found among the
ancients generally, that while in Greek they were denominated
Trpoiarafievot,^ in Latin they were called pracpositi (hence pro-
vost) ;* and while in Greek they were called irpoeSpot, that is,
entitled to the first seat, in Latin they were called proesides
and proesidetites, presidents ;t and hence, too, in order to dis-
tinguish them from the other presbyters, who were still called
bishops, they were, as Theodoret says, denominated apostles.'^'^
The original parity of the ministry, the identity of presbyters
and bishops, and the derivation of prelates from this original
order of presiding presbyters, or moderators, are thus found
to be deeply imbedded in the whole nomenclature of the pre-
lacy itself, in every age of the church.
From what has been said, therefore, we conclude that the
tGothofrid in Code, in ibid.
iCaranz. Summ. Concil. Can. § 5. In Jameson's Cyp. p. 441.
**Tom. ii. lib. xiv. c. 14, N. 12, in ibid. p. 442.
ttBenson's Essay on the Relig. Worship of the Christians, ch. vii. § 6.
*See authorities in Riddle's Ch. Antiq. p 161. Coleman's ibid. p. 98.
Bingham, vol. i. p. 53, &c.
tRiddle's Ant. p. 162. Bingham, &c.
*tRiddle, ibid. p. 162.
OFFICE OF RULING ELDER. 57
passage in 1 Tim. 5: 17, does not refer to a double order of
elders, but to the peculiar duties to which in the apostolic and
primitive churches, presbyters, the same order, were assigned —
the term ruHug referring to the duty assigned to those who
were set over the local church, and who presided over the meet-
ings of the presbytery; and the word especially referring to
the peculiarly self-denying and laborious duties to which Thry
were called who performed the work of evangelists in the sur-
rounding country. Or. if this interpretation seems too con-
jectural, there is still another which is easy and natural, and
accordant to the facts in the case. It will be shown from
Cyprian that the distinction so generally recognized by the re-
formers and in our own mother church, between pastors and
doctors, was acted upon in the primitive church. Both were
presbyters, but while the one discharged fully all the functions
of the pastor, the other labored in preparing the catechumens
for admission into the church, in giving instruction also to
candidates for the ministry, and to all others also when schools
were established by the apostles, as is asserted, and by the
earliest Christians, as is undoubted. xA.nd of this distinction
there are clear proofs remaining. The double reference,
therefore, in this passage, may be to this double class of duties,
the presidency of a congregation where other ministers were
associated, being an office more of honor than of toilsome labor,
and for which a man of advanced years, who was not adapted
to the active duties of the latter sphere, might be competent.
Either interpretation will meet the difficulties of the case ;
and if the word rendered ''honor" mean, as is supposed, com-
pensation, it will still more effectually exclude the ruling elder,
whose office has never been salaried.*
There is, then, no warrant in Scripture, or in the constitu-
tion of the apostolic or of the early churches, for interpreting
the term presbyter in the New Testament as having reference
to the representatives of the people, that is, to our present rul-
ing elders. It must, therefore, be regarded as appropriated
to the bishops of teachers of the churches. And just as we
have now^ presidents or moderators of our presbyteries, chosen
from among the presbyters, so were there in the apostolic
churches presidents, who were distinguished from the others
by being called "presiding presbyters." And as these were
originally chosen for life, they gradually came, by way of
abbreviation, to be called "the bishops," to distinguish them,
until, in process of time, this title was appropriated exclusively
to them, while that of presbyters alone was given to the
*See this view ably sustained by Vitringa, p. 490, &c.
^° SCRIPTURAL VIKW OF THE
others.f This text, then, and it is the only one which ffives
^^nJJTuVT ^^"^' °^ presbyters, J cannot, to use the
words of Dr Wilson,- establish such distinction, because it
can be literally understood of the various duties of the same
order Presbyters advanced in life, grave in deportment, and
of distinguished prudence, were fitted to preside; others if of
more ready utterance, and of competent knowledge, were best
qualified to teach The passage shows that some presided,
that others labored m word, and that the honor, or rather re-
zmrd was to be proportioned to their efiforts, and not according
to grades and orders never mentioned in the Scriptures. Pres-
byter, as an officer of a church, means, in every other passage
in the New Testament, a bishop, in the ancient sense of the
term ; and there is no reason to infer from this text, a new sort
never heard of till the Reformation. If there is any priority'
It IS a precedence over the presbyters themselves; for the
TT/joeo-Tft)? was he who presided amongst the Ephori, among
whom was parity ; or who governed a kingdom, and, accord-
mgly, Chrysostom thought him both TroifMrjv and 8t8aaKa\o<;, a
pastor and teacher. So far is the word ruliitg (irpoea-Tcorer])
from signifying a subordinate class of presbyters, that Justin
Martyr, within half a century of John, makes use of that iden-
tical word repeatedly, to mark out that presbyter, who gave
thanks and dispensed the elements at the sacramental supper
to the deacons, to be carried to the communicants. The pres-
byters, who presided {irpoeaTare^) on the most solemn occa-
sions, blessing the elements, deserved double reward; but
tOn the importance of this view in explaining the origin of Prelacy, and
other difficulties, see Presbytery and Prelacy, p. 162, &c., and p. 295, &c.
tShould any allege in proof of the passage in 1 Tim .4 : 14, we would
reply in the words of Mr. Lazarus Seaman, in his Vindication of the Ordina-
tion of the Reformers, p. 92, "Though the power of ordaining or confirm-
ing pastors (say they) belong to the whole presbytery, yet of old the pres-
bytery did execute that in the rite of laying on of hands, not so much by
ruling elders as by pastors, who did especially attend on prophecy or
explication of the scripture, and application of it ro the use of the faithful.
Unde Prophetia cum Manuum impositione per quam olim fiebat Ordinatio
Pastorum ab Apostolo conjunctur. 1 Tim. 4: 14. By this it appears they
have a singular opinion of the word prophecy, not of the word presbytery ;
for they plainly supposed the presbytery consisted of two sorts of elders,
and yet that preaching elders only laid on hands. And well they might
suppose that, (as doth your author so often cited, p. 171,) because much of
prayer and teaching is to accompany the act of imposition, before and after.
None affirm that the word presbytery, as it is used in 1 Tim. 4 : 14, does
necessarily imply a company of ruling elders, as well as others. But upon
the supposition that there are two sorts of elders, proved by other places,
they may be included under that one word, because it is comprehensive of
them both."
*On the Government of the Churches, pp. 283, 284. We might quote at
great length in further confirmation, Vitringa de Ssm. Vet. See pp. 479-484,
4*7U, o ^y, ooo.
OFFICE OF RULING ELDER. 59
especially those (fiaXicrra oi) who performed the chief labor
in preaching. "All the saints salute you, {/laXiara 8e oi^]
but chiefly they that are of Caesar's household." (Phil. 4: 22.)
Who would imagine that the saints of Caesar's household were
of a different kind from others ? Their labors might be differ-
ent, but they were equally saints ; the word especially only ex-
presses that their salutations were either more earnest, or pre-
sented to peculiar notice.*
*See also Coleman's Primitive Church, p. 127.
CHAPTER III.
The term Presbyter was applied by the Fathers only to Ministers who
preached and ordained, and not to Ruling Elders.
We now come to the Fathers, and inquire whether among
them the office of ruHng elders existed, and if so whether they
denominated such officers by the term presbyters? On the
first inquiry it is not our purpose to dwell, as it has been already
sufficiently established by many writers, and is clearly implied
in all the proofs by which the participation of the laity in the
government of the church is so undeniably proved.* The only
question, therefore, to which we advert, is, in what way the
representatives of the laity who sat in all the early councils,
and took part in all the concerns of the church, were described,
and whether they are ever to be understood by the term pres-
byter.
In the writings of the apostolic Fathers we seem to have
the simple delineations of church polity which are given in
the New Testament, except in the epistles of Ignatius, which
there is very little reason to doubt, have been made to assume
the coloring of a subsequent age.f We read in Clemens Ro-
manus of no other officers in the church than "bishops and
deacons," for while he does employ the term presbyters, he
identifies the persons so named with those whom he calls
bishops, since he supposes the presbyters to have been invested
with the episcopal office, and blames the church of Corinth for
having cast them out of their bishoprics, that is, out of their
episcopal office. $ Either, therefore, there were no officers cor-
responding to ruling elders in the church at Corinth in the
time of Clemens, the people conducting their affairs as a body,
or otherwise the bishops and other presbyters, together with
the deacons, were intrusted with the oversight of the congre-
gation. Clemens, it is true, speaks of a plurality of these pres-
byter-bishops in the Corinthian church, but this, we have seen.
is in exact accordance with apostolic usage.
Very similar is the letter of Polycarp, who was probably the
7r/)oeo-Tft)9, or presiding presbyter "in the church at Smyrna,"
for Irenseus calls him "the apostolic presbyter," and also
"bishop." This epistle begins very similarly to the epistle
to the Philippians, (ch. 1: 1,) or to the address of the apostle
Peter to his fellow presbyters, (1 Peter 5: 1, &c.) "Polycarp
and his fellow presbyters," or "the presbyters united with him,"
*See note B. tSee this proved in Presbytery and Prelacy.
JSee Ep. § 44, 47, and 57. See the author's work on Presbytery and Pre-
lacy, p. 340, &c.
PATRISTICAL VIEW OF THE OFFICE, ETC. 61
and living with him at Smyrna, "to the church of God at
Philippi." Now that by presbyters he meant ministers, is plain
from its application to Valens their former minister and bishop,
who was, he says, "made a presbyter;" and from the fact that
as the apostle spoke only of bishops and deacons in their
church, (Phil. 1: 1,) so Polycarp alludes only to presbyters
and deacons. He must, therefore, mean by presbyters the
bishops of the apostle. And he does, as we have seen, actually
employ these terms as interchangeable and synonymous.*
It will appear from a comparison of the passages in the
writings of Hernias, which bear on this subject, that he con-
sidered bishops and elders as different titles for the same office.
He speaks of elders as presiding over the church of Rome; he
represents a plurality of elders as having this presidency at the
same time; having used the word bishops, he explains it as
meaning those zvho presided over the churches; and immedi-
ately after bishops, (without mentioning presbyters,) he pro-
ceeds to speak of deacons, that is. those who are intrusted with
the protection of the poor and of the ividozvs.
As to one other passage, in which he uses four terms in de-
scribing the officers of the church, it must either be interpreted
in accordance with the preceding one, the terms bishop, doctor,
and minister, as in Scripture, being applicable to the one gene-
ral order of Christian ministers, whom Hennas had denomi-
nated presbyters, and who are here made to succeed the
apostles ; or, if it must be taken literally, then it recommends
four orders of the ministry, and not three, and these, too, such
as no man on earth can find or distinguish. It is apparent,
that to all these officers, Hermas attributes the management of
the episcopal office, and the power of the keys, and therefore
they must all possess the same powers and functions. He
makes no distinction whatever between the rulers and the
teachers, but identifies their office. And hence we must con-
clude ,that in the time of Hermas, presbyters were equally
called apostles, that is, their successors in the ordinary ministry
of the word, bishops, doctors, and ministers, and that no other
officers were known to the churches, except deacons, who at-
tended to the wants of the poor. These presbyters, or bishops,
it is further evident, constituted a college who governed in
common the church of some single city or parish, — the presby-
ters in this city who govern the church. "f
In Ignatius we have a very frequent reference to the bishops,
presbyters, and deacons, but there is nothing whatever to mili-
tate against the view of these terms already given. We must,
therefore, conclude, that he uses these words in their scriptural
*See Presbjrtery and Prelacy, p. 347.
tSee Presbytery and Prelacy, p. 346.
62 PATRISTICAI, VIEW OF THE
sense, and as they were employed by Clemens, Polycarp, and
Hermas ; and that he meant therefore by bishop, the president,
or TT/Joeo-TO)?, of which bishop is a literal rendering, and fully
expresses its meaning. To give to the term bishop any other
meaning, as prelatists do, is most intolerable presumption, and
a plain contradiction to the inspired testimony. That the pres-
byters of Ignatius were preachers, and not merely rulers or
representatives, is, we think, evident from the manner in which
they are spoken of. He calls on the people to submit "to the
presbytery as to the law of Christ," and "to the presbyters as
presiding in the place of the apostolical senate." He calls
them "those who preside among you as the type or example,
and the source of instruction in incorruptible truth."f "Be
subject to the presbyters as to the apostles of Jesus Christ our
hope."* In the epistle to Hiero, ascribed to Ignatius, he says
of presbyters, "they baptize, they celebrate the eucharist, they
impose hands in penance, they ordain. "§
Of THE PRIMITIVE FATHERS, the first of whom we have any
record is Papias, bishop of Hierapolis, in Asia, A. D. 116. Of
his exposition of the oracles of God only a few fragments re-
main. And of these the only passage bearing on the question
before us, is perhaps the one preserved by Eusebius, which is
as follows : "I shall not think it grievous to set down in writ-
ing, with my interpretations, the things which I have learned
of the presbyters, and remember as yet very well, being fully
certified of their truth. If I met any where with one who had
conversed with the presbyters, I inquired after the sayings of
the presbyters ; what Andrew, what Peter, what Philip, what
Thomas or James had said ; what John, or Matthew, or any
other disciples of the Lord were wont to say; and what Aris-
ton, or John the presbyter said : for I am of the mind that I
could not profit so much by reading books, as by attending to
those who spake with the living voice." It is very evident
from this extract, that, in the estimation of this primitive
father, the presbyterate was the highest order in the ministry,
and the true succession of the apostles, in their ordinary min-
istry, since he speaks only of presbyters, and expressly calls
the apostles themselves presbyters.^
Justin Martyr denominates the pastor or officiating minister
of the Christian church, the Trpoearco^;^ president or moderator.
This word he uses, instead of minister or bishop, six times, and
these other terms not at all.
According to Justin Martyr, therefore, the bishop, who was
tEpist. ed Magnes, § 6.
*Ep. ad Fall. § 2, and § 3, and Ep. ad Smyrn. § 8. See his testimony fully
considered in Presbytery and Prelacy, p. 349, &c.
§Cap. iii. ed. Cotel Thorndike, pp. 163, 164.
$See Presbytery and Prelacy, p. 366, &c.
OFFICE OF RULING ELDER. 63
the pastor of a single congregation, and therefore, by no possi-
bility a prelate, was also a presbyter. As such he offered up
prayers, and gave thanks, in the church; administered the
Lord's Supper; delivered discourses; and generally conducted
the worship of the congregation, in all which duties we have
described to us the office of a pastor, but not that of a prelate,
or of a ruling elder. Justin employs the very term, so com-
monly applied to presbyters throughout the New Testament,
calling his bishop the TT/ooecrT&x?, the presbyter who presided,
the moderator, or primus inter pares.*
About this very period, Philo, in describing the order of the
synagogue, says: "They brought him (i. e. the accused) before
the president, with whom the priests sat in council ;"t and this
term, president, is, says Vitringa, commonly appropriated by
the Rabbis to the bishop or preacher of the congregation. |
That Irenasus also employs the term presbyter, as the title of
those who preached and administered sacraments, is plain. In
the letter addressed by the martyrs to Eleutherius, they com-
mend to him Irenaeus, "as a presbyter of the church, which de-
gree he had obtained."
"We ought, "§ says Irenaeus himself, "to obey those presby-
ters who are in the church ; those, I mean, who have succession
from the apostles, as we have shown, who with the succession
of THE EPISCOPATE, have received, according to the good plea-
sure of the Father, the sure gift of truth. But they who are
looked upon by many as presbyters, but serve their own plea-
sures, .... and are elated with pride, at their exaltation
to the chief seat, . . . shall be reproved by the Word. . . .
From all such it behoves us to stand aloof, and to cleave to
those who, as I have said before, both retain the doctrine of
the apostles, and, with the order of Their presbytership,
(or as Fevardentius reads, of a presbyter,) exhibit soundness
in word, and a blameless conversation." Having described
wicked presbyters, he adds,** "from such we ought to depart,
but to adhere to those who keep the doctrine of the apostles ;
and with the order of presbytery, maintain sound doctrine, and
a blameless conversation, &c. Such presbyters the church
does not nourish, concerning whom the prophet also saith, I
will give thee princes in peace, and bishops in righteousness.
Of whom our Lord also said. Who, therefore, is that faithful,
and good, and wise servant, whom his master may set over his
house, to give them their food in due season?" Again, "He^
that is, the apostle, attributes to all teachers, that succession of
the church that is from the apostles ; and then relates what
*See Presbytery and Prelacy, p. 367.
tSee Life of Moses, lib. Hi. p. 528, in Vitringa.
tSee Vitringa, lib. i. ch. vi. and Bernard, pp. 55, 56.
§Adv. Hseres, 1. iv. c. 43. **Ibid. 1. iv. c. 44.
64 PATRISTICAL VIEW OF TH^
doctrine he had received from a certain presbyter, that had
received it from such as saw and conversed with the apostles."
Writing to Florinus, he says, "These opinions, O Florinus, the
presbyters before our times, the disciples (or first successors)
of the apostles, did by no means deliver to thee "* After
alluding to Polycarp, and to his instructions and discourses, he
adds, "I can testify before God, that if that holy and apostolic
presbyter (Polycarp) had heard only such a thing, he would
instantly have reclaimed and stopt his ears." Writing to Vic-
tor, then bishop of Rome, on the subject of the Easter contro-
versy, he reminds him. that "he ought to follow the ancient
custom of the presbyters, whom he had succeeded," alluding
to Anicetus, Pius, Hyginus, Telesphorus, and Xystus, whom
he had just named, and whom he calls presbyters. f
Victor, bishop of Rome, A. D. 192, thus writes : "As thy
holy fraternity were taught by those presbyters, who had seen
the apostles in the flesh, and governed the church, until thy
time, (we find) the catholic church celebrate pasch. not on the
fourteenth of the month, with the Jews, but from the fifteenth
day to the twenty-first. Therefore let thy fraternity write to
the presbyters of Gaul, that they observe pasch. not as the
Jews, who deny Christ, but with the followers of the apostles,
and preachers of the truth. The college of the brethren salute
thee : salute the brethren who are with thee in the Lord. Eu-
bulus, one of our college, who carries this epistle to Vienna, is
ready to live and die with thee." This epistle was sent by
Victor and his colleagues, to Dionysius, bishop of Vienna ; and
from this passage, it is evident to a demonstration that presby-
ters were the successors of the apostles, and that by the term
presbyter, therefore, only the ministers or teachers of the
church were tmderstood.|
Clement Alexandrinus confirms this conclusion. That he
identifies bishops and presbyters, as the same general minis-
terial order, would appear to be incontrovertible. In the very
paragraph in which he makes an enumeration of officers, and
in allusion to the heavenly progression, he ranks them under
the two denominations of presbyters and deacons,t while in
another passage, he places presbyters first, and bishops second,
and widows fourth. Though only a presbyter, he yet styles
himself a governor of the church. He ranks himself among
the shepherds or pastors. He speaks of presbyters imposing
hands, and giving their blessing. Presbyters, according to
Clement, were entrusted with a dignified ministry. He ex-
pressly identifies bishop and presbyter, by using the one term
*Euseb. Eccl. Hist. 1. v. c. 39.
tSee Presbytery and Prelacy, p. 370, &c.
tSee Presbytery and Prelacy, p. 372. tSee Ibid. p. 373.
OFFICE OF RULING ELDER. 65
for the other, in the passage in 1 Tim. 5: 14. Presbyters,
according to him, occupy the chief seat on earth, and shall sit
down among the four and twenty thrones in heaven. He re-
peatedly enumerates only presbyters and deacons, as the min-
istering officers of the church. The presbyter, with Clement
Alexandrinus, was the highest order of the ministry, and occu-
pied the chief seat, being clothed with the chief dignity in the
church, and was therefore the true and proper successor of the
apostles. "$
Tertullian describes the presbyters as presiding among the
churches, administering the communion and baptizing. His
presidents or presbyters, therefore, cannot possibly refer to
ruling elders, who never have been so called, or supposed to
be capable of any of those functions. Preachers, therefore,
must be the presidents of Tertullian, that is, the presiding pres-
byters of the apostles, who received this office, says Tertullian,
"not by money, but by the suffrages of their brethren."
Origen says, "we of the clerical order, who preside over
you ;" and in speaking of the angels in the Apocalypse, he says,
"that certain ruling presbyters in the churches were called
angels." Bishops and presbyters, with Origen, were the same
order; they ruled the church, in common, the presbyters pre-
siding, with the BISHOP, he having a higher chair, and being
distinguished by the name of bishop.* Origen does unques-
tionably allude to a class of officers similar to our ruling elders,
but not under the title of presbyters. "There are," he says,f
"some rulers appointed, whose duty it is to inquire concerning
the manners and conversation of those who are admitted, that
they may debar from the congregation such as commit filthi-
ness."
Cyprian unquestionably employs the term presbyter to desig-
nate those who were appointed to preach, administer the sacra-
ments, and with the bishop or president to govern the church.
He appears to have had no officer corresponding to the ruling
elder in his church, but to have referred all matters to the
judgment of the people at large, as may be seen from several
passages in his epistles.§ Such is the opinion of Professor
Jameson, in his very able work on the Cyprianic polity of the
church. He here abandons the position he had taken in his
former works respecting the ruling elder, and gives it as his
$See Presbytery and Prelacy, p. 374. "In his tract entitled, 'Quis dives
salvetur,' " says the Bishop of Lincoln in his account of his writings, "the
titles bishop and presbyter are indifferently applied to the same person.
. . . The bishop was, therefore, in truth, the chief presbyter." Lond. 1835,
p. 464.
*See Presbsrtery and Prelacy, p. 378.
tSee Contra Colsum, lib. iii. p. 142, in Dr. Miller on the Eldership.
§See Ep. 6th, and Presbytery and Prelacy, p. 380, &c., and Jameson's
Cyprianus Isotinus.
5 — VOL IV.
66 PATRISTICAL VIEW OF THE
ultimate opinion that "those elders are the representatives of
the sacred Plebs, or of the church, as she is opposed unto, or
distinguished from church officers, properly so called, bishops
or pastors, and deacons ; therefore that they are not, in a strict
sense, church officers. For I am so well assured of this truth,
that only bishops, or presbyters and deacons, are, in a proper
and strict sense, church officers, that if any thing I ever said
can be proved to contradict this, I willingly revoke and re-
tract it."
Again, he says, "I cannot, indeed, during the first three
centuries, find express mention of these seniors or ruling
elders: for I freely pass from some words of TertuUian and
Origen, which I elsewhere overly mentioned, as containing
them ; as also from what I said of the Ignatian presbyters, their
being ruling or non-preaching elders, and that without giving of
much advantage to the Diocesanists, since in or about the Cy-
prianic age, in which time, as I judge, the author or interpo-
lator wrote, there were belonging to the same church, parish,
or congregation, divers presbyters, who preached little, if any ;
and yet had power to dispense the word and sacraments."
There is a passage indeed adduced by Dr. Miller, which seems
to favor the distinct application of the term presbyter to thgse
that did not preach. It is in his twenty-ninth Epistle, in which
as he translates the words, Cyprian speaks of "teaching pres-
byters."* The words in the original are "cum presbyteris doc-
toribus." Now were doctoribus an adjective, qualifying pres-
byteris, persons authorized to teach, the word would have been
docentibus, and not doctoribus. That there were then a class
of teaching presbyters called doctors, is evident from the same
epistle, where it is said that Optatus was appointed doctorem
audientium, that is, a teacher of the catechumens, who were in
a state of preparation for admission to the church. The words,
therefore, are to be rendered, "with the presbyters and doc-
tors,"f or, "with those presbyters who are doctors." Our re-
formers generally recognized this distinction, which was prac-
tically carried out in Scotland, and adopted in its standards,
and in the Form of Government adopted by the Westminster
Assembly.^ The Doctors, as distinct from the other presby-
ters or teachers, appear to have continued longer in the African
than in the other churches, and are spoken of by Origen.§
The testimony of Firmilian is very much to our purpose, and
in the teeth of those who claim for ruling elders the power of
♦Such is the rendering of Marshall. See his Works of Cyprian, p. 69.
tSo it is rendered in the recent Translation issued at Oxford in 1844,
tSee the First and Second Books of Discipline, and the Form referred to,
as it is still in force in the Church of Scotland.
§See this view of the passage confirmed with great learning by Vitringa
de Synag. pp. 494-497, which I read subsequently.
OFFlCe OF RUI,ING EtDER. 67
ordination. He says, "All power and grace are placed in the
church, where presbyters presided, in whom is vested the power
of baptizing, and imposition of hands, and ordination:"'''^
In the Gesta Purgationis, commonly referred to the fourth
century, we meet with the following enumeration of church
officers: "Presbyteri, diaconi et seniores," that is first, and as
the highest order, the presbyters; next, the deacons; and then,
the seniors, or representatives of the people ; who are thus care-
fully distinguished from the presbyters; and also, in the fol-
lowmg words, from the clergy generally: "Call the fellow-
clergymen, AND the seniors of the people {seniores plebis),
ecclesiastical men." In the assembly of which they give an
account, several letters were read, addressed "to the clergy
AND the seniors* These ecclesiastical officers are also alluded
to by Optatus, under the same title of "seniors. "f
Hilary identifies bishops and presbyters, and thus clearly
proves that he regarded presbyters as ordained preachers and
pastors. He at the same time alludes to a class of officers
called seniors, and whom he distinguishes from the teachers or
presbyters. "For indeed," says he, "among all nations, old
age is honorable. Hence it is that the synagogue, and after-
wards the church, had elders, without whose counsel nothing
was done in the church ; which by what negligence it grew into
disuse I know not ; unless perhaps by the sloth, or rather by the
pride of the teachers, while they alone wished to appear some-
thing." He testifies also, that "in Egypt, even to this day, the
presbyters ordain in the bishop's absence," and that "the ordi-
nation of bishop and presbyter is the same, for both are
priests."i
Damasus, bishop of Rome, (A. D. 366,) says, "the primi-
tive church only had these two sacred orders of presbyters and
deacons."§
Aerius, in A. D. 368, also identifies the presbyter and the
bishop as the pastor and administrator of sacraments, and the
minister also of ordination. ff
Basil, in A. D. 370, in his Commentary on Isaiah 3 : 2, says,
on the word presbyter, "Among the things that are threatened,
is also the removal of the presbyter, seeing that the advantage
of his presence is not small. A presbyter is he who is digni-
fied with the first seat, and enrolled in the presbytery, bearing
the character of a presbyter ; especially, indeed, if he be an
unmarried man, or if even, according to the law of the Lord,
♦♦Presbytery and Prelacy, p. 383.
♦See in Dr. Miller on the Eldership, p. 68. English edition.
tSee do. do. p. 70.
jSee Prelacy and Presbytery, p. 213, and Dr. Miller on the Eldership,
p. 71.
§See do. do. p. 391.
ttSee Presbytery and Prelacy, p. 391, and for all the authorities.
68 PATRISTlCAIv VIKW O? THE
the husband of one wife, having faithful children, etc. ; this
is the presbyter whom the Lord will take away from a sinful
people."*
Gregory Nazianzen, (A. D. 370,) in a description of the
church at Byzantium, observes, "Behold the bench of presby-
ters, dignified by age and understanding ; the regularity of the
deacons, not far from the same spirit ; the decency of the read-
ers; the attention of the people, as well in the men as in the
women, equal in virtue." Here are only presbyters, deacons,
readers, and people, and yet, this church cannot be presumed
to have been defective of any class of officers existing in other
churches. Again, "As the presbyter is a minister, he is to
preach; as he is a ruler, he is to make rules (or canons) for
bishops and presbyters. And further, he ascends from being
governed to be a governor; again, he is to feed the souls of
men ; to lead and conduct others in the way of truth ; to act the
joint priest with Christ ; to build and rear up the world that is
above ; nay, and to be a head of the fulness of Christ."
Gregory Nyssene (A. D. 371) is equally explicit in appro-
priating the term presbyter to the pastor or minister, "Seeing
to you," he says, "and to such as you, adorned with hoary wis-
dom from above, who are presbyters indeed, and justly styled
the fathers of the church, the word of God conducts us to learn
the doctrines of salvation, saying, (Deut. 32: 7,) 'Ask thy
Father, and he will show thee : thy presbyters, and they will
tell thee.' "
Ambrose, of Milan, (A. D. 374,) tells us we are to under-
stand by the word "angels" in the Apocalypse, the rectors or
presidents, the Tr/aoetrTwre?, (or presiding presbyters,) because
angel means messenger, and they who announce the word of
God to the people are not improperly called angels.
Epiphanius says, "They say that he, (Aerius,) a Lybian by
descent, having become a presbyter in Alexandria, presided
{irpoLCTTaTo) over a church called Baucalis. For as many
churches as are of the catholic church, at Alexandria, are under
one archbishop; and over these, individually, presbyters are
placed, to administer to the ecclesiastical exigencies of the
neighboring inhabitants."
Augustine is very careful to distinguish the presbyters from
the representatives of the people. Writing to his charge, he
directs his epistle, Dilectissimis fratribus, clero senioribus et
universse plebi Ecclesiase Hipponensis : where first there is the
general compellation fratribus, "brethren," then there is a
distribution of these brethren into the clergy, the elders, and
the whole people; so that there were in that church seniors,
♦See in Sancti Basilii Opera. Paris. 1839. Tom. i. p. 636. The whole
passage is in point.
OFFICE OF RULING ElvD^R. 69
distinguished both from the clergy and the rest of the people
bo again, Contra cresconium Grammaticum: Omnes voi
t,piscopt, Presbyteri, Diaconi, et seniores scitis: "All you bish-
ops elders, deacons and seniors, do know." And again, cap.
56, Pere^rinus Presbyter, et seniores Hcelesiae Musticande Re-
gwnes tale desidertum prosequentur; where again we read of
presbyter and seniors in one church
y.hJ'lhn iT'f' ^^^ P^"^^' ^° ""P''°^^ offenders, otherwise
why should Augustine say, "when they were by the seniors
reproved for their errors, and drunkenness is laid to a rJ^^n's
cnarge, etc. bo that it was proper to the seniors to have the
cognizance of delinquents and to reprove them."
The same Augustine, in Psalm 36, says, "Being requested
by letters from the seniors of that church, it was needful for
me to hear the cause of Primian," etc.
The letter of Purpurius to Silvanus saith, Adhihite concleri-
cos, et semores plehu, Bcclesiasticos Viros, et inquirant quoe
sunt tstae Dissensiones: ut ea quoe sunt secundum iidei Proe-
cepta fiant— where we see the joint power of these seniors with
the clergy in ordering ecclesiastical affairs ; that by their wis-
dom and care peace might be settled in the church ; for which
cause these seniors are called ecclesiastical men ; and yet they
are distinguished from clergymen.
They are mentioned again afterwards by Maximus, saying,
Loquor nomine seniorum populi Christiani. Greg. Mag. dis-
tinguisheth them also from the clergy : Tabellarium cum con-
sensu seniorum et cleri memineris ordinandum.
So again Optatus, who mentioning a persecution that did
for a while scatter the church, saith. Brant ecclesiae ex auro et
argento quam plurima ornamenta, quae nee defodere terrae nee
secum porlare poterat, quare Melibiis senioribus commendavit.
Allaspineus, that learned antiquary, on this place acknowl-
edges, that besides the clergy there were certain of the elders
of the people, men of approved life, that did tend the affairs
of the church, of whom this place is to be understood.*
But it is enough. The same uniform testimony will be
found to be given by all the Fathers who write on this subject
at all, as may be seen in my examination of their testimony, in
another place.f and in the numerous proofs there given of the
facts that ordination and imposition of hands were regarded in
the early church, and by many later fathers, as the functions of
presbyters who were identified with bishops, as the pastors and
preachers of the church.^ Any one who will consult Binius,
*See these passages in Smectymnuus, p. 74.
tPresbytery and Prelacy, pp. .397-408.
tSee Presbytery and Prelacy, B. i. ch. x. pp. 212-234. Various addi-
tional authorities may be found in Martene de Antiq. Eccl. Ritibus. See
Index, order presbyter, and the various volumes referred to
70 PATRISTICAL VIEW OF THE
will find that presbyters were the pastors of the churches, and
might even ordain ;§ that he quotes the fourth Council of Car-
thage as decreeing that the seniors of the churches should be
esteemed worthy of great honor,** that they were anciently
called senatus pauper in the church of Romeff — that in Africa
all the officers of the church, of whatever degree, who were
associated with the bishop in the government of the church,
were called his senate iJJ and that if these officers undertook
to ordain, they were punished. Such also is the undoubted
opinion of the schoolmen, who recognize only the two orders
of presbyters or bishops, and deacons ;* of all the Oriental
churches ;t of many prelatists ;$ and of the universal church.§§
Nothing, therefore, can be more certain, as it appears to our
minds, than the fact that the term presbyter {irpecr^vTeposi)
IS EVERY WHERE THROUGHOUT THE NEW TESTAMENT, AND IN
THE WRITINGS OE THE EATHERS, TO BE UNDERSTOOD OF THE
TEACHERS OR PRESBYTERS, AND NEVER OF THE RULING ELDERS
OR REPRESENTATIVES OF THE PEOPLE — nor can we see any
weight in any reason which has been assigned for the opposite
opinion, nor any necessity for adopting it in order to sustain the
scriptural claims and character of the ruling elder. On the con-
trary, the application of the titles of presbyter and bishop to
these officers obscures the whole question of the polity of the
apostolic churches ; renders ambiguous and general the very title
upon which the order of the ministry rests ; weakens, and in
some measure nullifies, our arguments for one order of minis-
ters against the pretensions of prelacy ; leaves the distinction
between ministers and ruling elders altogether indefinite ; leads
to wrong and misconceived views of the nature and duties of
ruling elders ; gives origin to the whole controversy now agi-
tating the church respecting the rights of elders to ordain;
and would eventually destroy either the separate order of min-
isters or the separate order of ruling elders, since, if both are
to be understood by the same terms, both must possess the
qualifications required by those to whom these terms are given,
and both, therefore, must be required to discharge all the du-
ties of the officers thus qualified and named.
Before leaving this branch of our subject it may be proper
to support our views by one or two authorities. Mr. Boyce in
his very able and learned work, "A Clear Account of the
§Binii Concilia Generalia, torn. iv. p. 558 ; vii. 731 ; i. 742, 415, 539, 734,
573, 400 ; ix. 406 ; vii. 731 and 887 ; iii. 835. See also Morinus de Sacr,
Eccl. Ordinationibus, pt. iii. p. 276, § 5, &c.
**Tom. i. p. 730, Can. 83. ^ ttTom. i. p. 85.
tJSee torn. ix. Index "Seves."
*Tom. i. p. 731.
tSee do. do. pp. 409-414.
tSee do. do. p. 415, &c.
§§See do. do. p. 223, &c.
OFFICE OF RULING ELDER. 71
Ancient Episcopacy," says,** "I confess many of the reformed
churches have a sort of elders that are not the same with the
presbyters of the primitive church, because the latter were
properly ordained to the sacred office of the ministry, and em-
powered thereby to baptize, preach, and administer the sacra-
ments, when desired by the parochial bishops, whose curates
they were. But even these very elders in the reformed churches
do very well answer to the seniores plebis, that were distinct
from the presbyters, and were of laudable use in the primitive
church, (as Blondel has fully shown in his book, De Jure
Plebis in regimine Ecclesiastico.")
Grotius says, "that the perpetual offices in the church are
two, that of presbyters and deacons. Those I call presbyters,
with all the ancient church, who fed the church with the preach-
ing of the gospel, the sacraments, and the keys." (De Im-
perio, c. x. p. 367; in ibid. p. 39.) "By all which," say the
authors of Smectymnuus, who were members of the West-
minster Assembly, "it is apparent, first, that in the ancient
church there were some called seniors ; secondly, that these
seniors were not clergymen; thirdly, that they had a stake in
governing the church and managing the affairs thereof; aod
fourthly, that seniors were distinguished from the rest of the
people."*
It will be interesting to illustrate the subject from the his-
tory of the church of England. Among the Culdees we know
that there was always a number of lay brethren associated with
the presbyters in the government of their communities. Many
of the Culdees were laymen. Bede himself admits, says Jame-
son,f that of the many who daily came from the country of the
Scots into the province of the Angles over which Oswald
reigned, only some were presbyters, where he limits the term
presbyter to those who could preach and baptize.
Every member of the fraternity or college had a right,
whether lay or clerical, "to sit, speak, and reason in their Sy-
nodical assemblies."! Boece says that before the time of Pal-
ladius "the people by their suffrages chose Bishops from the
Monks and Culdees. "§ Sir James Dalrymple says that "in
electing the bishop they must have the consensus religiosorum
virorum civitatis, which must be meant of the laics and its
like, also the laics had the same share in settling the Culdees,
who were their pastors. "ff
"And herein also of questmen," says Burns in his Ecclesias-
**London. 1712, p. 208.
♦See also Vitringa de Syn. pp. 479, 482, 484, and Fleury's Hist. Eccl.
torn, viii., in Luing, p. 314.
tHist. p. 66, 67.
tjameson, in eo. p. 57.
§In Ibid. p. 98, 99.
ttCollections, p. 134.
72 PATRISTICAL VIEW OF THE
tical Laws, "sidesmen, or assistants. Note, the office of
church-wardens, so far as it relates to the repairs or other mat-
ters concerning the church, is treated of under the title Church;
their cognizance of crimes and offences, falleth in under the
title Visitation; and other branches of their duty, under divers
other titles respectively ; here it is treated only concerning their
office in general, or such other particulars as do not fall in
more properly elsewhere.
"In ancient Episcopal Synods, the bishops were wont to
summon divers creditable persons out of every parish, to giye
information of, and to attest the disorders of clergy and people.
These were called testes synodales; and were in after times a
kind of impanelled jury, consisting of two or three or more
persons in every parish, who were upon oath to present all
heretics and other irregular persons. Ken. Par. Ant. 649.
"And these in process of time became standing officers in
several places, especially in great cities, and from hence were
called Synod's men, and by corruption sidesmen ; they are also
sometimes called questmen, from the nature of their office, in
making inquiry concerning offences.
"But for the most part this whole office is now devolved
upon the churchwardens, together with that other office which
their name more properly importeth, of taking care of the
church and of the goods thereof, which they had of very
ancient time."*
"By Can. 118. The churchwardens and sidesmen shall be
chosen the first week after Easter, or some week following,
according to the direction of the ordinary.
"And by Can. 89. All churchwardens or questmen in every
parish, shall be chosen by the joint consent of the minister and
the parishioners, if it may be ; but if they cannot agree upon
such a choice, then the minister shall choose one, and the
parishioners another; and without such a joint or several
choice none shall take upon them to be churchwardens. "f
"Again," says Burns, "the ancient method was not only for
the clergy, but the body of the people within such a district, to
appear at Synods, or (as we now call them) general visita-
tions ; ( for what we now call visitations were really the an-
nual synods, the laws of the church by visitations always being
visitations parochial ;) the way was, to select a certain number,
at the discretion of the ordinary, to give information upon oath
concerning the manners of the people within the district ; which
persons the rule of the canon law upon this head supposes to
have been selected, while the synod was sitting ; but afterwards,
when the body of the people began to be excused from attend-
♦Burns' Eccl. Law, vol. i. p. 398.
tDo. do. p. 401.
OFFICE OF RULING ELDER. 78
ance, it was directed in the citation, that four, six, or eight,
according to the proportion of the district, should appear to-
gether with the clergy, to represent the rest, and to be the testes
synodales, as the canon law elsewhere styles them. But all
this while, we find nothing of churchwardens presenting, till
a little before the reformation, when we find the churchwardens
began to present, either by themselves, or with two or three
more credible parishioners joined with them; and this (as was
before observed) seemeth evidently to be the original of that
office which our canons call the office of sidesmen or assistants.
Id. 59, 60, 61."*
"Every churchwarden," he adds, "is also an overseer of the
poor by the statute of the 43 el. c. 2, and as such is joined with
the overseer appointed by the justices of the peace in all mat-
ters relating to the poor; and indeed the churchwardens were
the original overseers long before there were any others speci-
ally appointed by act of parliament.
"By Can. 89. The churchwardens or questmen shall not
continue any longer than one year in that office, except perhaps
they be chosen in like manner."
The Rev. William Jones, in his Churchman's Catechism, in
reference to the same subject, says, "What lay-officers have
authority to act for the discipline of the church?
"The churchwardens, chancellors, officials and officers of the
court should be laymen.
"Why so?
"That the people when they are corrected for their offences
may not think themselves hardly dealt with ; the persons to
whom they are committed being of their own order,
"How long have lay officers acted in the affairs of the
church ?
"Almost ever since the conversion of the Roman empire, for
1300 years ; when persons learned in the laws were granted to
the Christians for settling their differences. "f
♦Burns' Eccl. Law, vol. i. p. 405.
tWorks, vol. xi. p. 421. See also Conder's View of Religions, p. 165.
Bernard, in his work on the Synagogue, says, the seniors were "somewhat
analogous to our churchwardens."
CHAPTER IV.
The views of the Reformers on the subject of the Eldership, and on the
application to it of the term Presbyter.
We deem it altogether unnecessary to adduce any proof that
the reformed churches generally adopted the principle that the
laity had a right to participate in the government of the church ;
and that as generally they carried out this belief by the ap-
pointment of delegated representatives, chosen by the people,
and most commonly called seniors, elders, assistants, commis-
sioners, or by some similar and analogous name. Dr. Miller
has left every one without excuse who doubts either of these
positions. § And the fact that the laity were so represented in
the ancient British churches, in the Waldensian churches, and
also in the Syrian churches in the distant East, where lay rep-
resentatives of the people continue to exist to the present day,
is very strong presumption of its apostolic origin and practice.
From these ancient churches, Calvin and the other reformers
adopted their principles of ecclesiastical polity and discipline.
Now besides ministers of the word and sacraments, the Wal-
denses always had, and held to be necessary, "a certain college
of men," to use the words of Bucer concerning them, "excel-
ling in prudence and gravity of spirit, whose office it is to
admonish and correct offending brethren." In their ancient
discipline, which dates back to the twelfth century, after treat-
ing of ministers or pastors, it goes on to say, that "God has
given to his people to choose from themselves guides (or pas-
tors) of the people, and ancients in their charges according to
the diversity of the work in the unity of Christ."* In the Con-
fession of Faith, now in use among them, these officers are
called "les anciens," that is, ancients, seniors, or elders :t "selon
la pratique de I'Eglise Ancienne," "according to the practice
of the ancient church," where the same word is used. It is
hence apparent that among the Waldenses the term presbyter,
which is in Spanish, presbytero, and in French, presbtre, or
prestre, was not applied by them to the representatives who sit
in their assemblies, but the words "regidors del poble et
§See his work on the Ruling Elder, and Letters on the Christian Ministry,
*This is the translation given in Perrin's History of the Waldenses,
translated by Lennard. Lond. 1624. p. 54. And that these mean the ruling
elders appears from p. 73, where he calls them "the pastors and ancients,
and in reference to their synods. See the original in Moreland, and
quoted in Plea for Presbytery, p. 350, and given also in Blair s Hist. vol. i.
p. 533, and Presbytery and Prelacy, p. 511.
tSee Le Livre de Famille, &c. Geneve, 1830. Conf. of F. art. XXXI. p.
103.
VIEWS OF the; reformers on the eldership. 75
prcires," and as it regards ordination, it is expressly provided
by their Discipline (Article 93) that "the body of the pastors
of the church shall give the imposition of hands."|
This point is important to our argument, for it can be shown
that the whole institution of the office of ruling elders in the
reformed churches, may be traced to the Waldenses. The Bo-
hemian brethren, it is well known, were a branch of the Wal-
denses, having removed from Picardy about two hundred years
before the time of Huss. Now in their form of government
we have the following direction: "Tell it to the Church," that
is, to the "Guides, whereby the Church is ruled;" and that we
may be at no loss who these "Rulers" were, we are told, in a
preceding chapter, that they were seniors chosen from among
the people for the purpose of governing; and informed that
they were distinct from the pastors. § And in a Confession
drawn up by them in the year 1535, they say,** "Elders {Pres-
byteri, sen Censor es mpruni) are honest, grave, pious men,
chosen out of the whole congregation, that they may act as
guardians of all the rest. To them authority is given, (either
alone, or in connexion with the pastor,) to admonish and re-
buke those who transgress the prescribed rules, also to recon-
cile those who are at variance, and to restore to order whatever
irregularity they may have noticed. Likewise in secular
matters, relating to domestic concerns, the younger men and
youths are in the habit of asking their counsel, and being faith-
fully advised by them. From the example and practice of the
ancient church, we believe that this ought always to be done.
See Ex. 18 : 21, Deut. 1 : 18. 1 Cor. 6 : 2-t, 5. 1 Tim. 5 : 17."
Comenius, the Bohemian historian, and last bishop or super-
intendent, calls these the assistants of the pastor, and says :
"Such are our seniors; they are styled judges of the congrega-
tion or censors of the people, and also ruling elders."*
Now mark the bearing of this on our present inquiry. Lu-
ther, in some of his early writings, had expressed an unfavor-
able opinion of the Bohemian brethren ; but, upon being more
fully informed of their doctrine and order, and more especially
of their provision for maintaining sound discipline, by means
of their Eldership in each congregation, he changed his opinion,
and became willing both to speak and to write strongly in their
favor. Hence his highly commendatory Preface to their
"Confession of Faith," of which mention has been already
made. And hence, at a still later period, the following strong
expressions in favor of the same people : "There hath not arisen
any people, since the times of the apostles, whose church hath
JDiscipline of the Vaudois.
§See Dr. Miller on the Eldership, p. 108, 2d ed.
**Do. do. p. 110.
*See Dr. Miller on the Eldership, p. 114.
'^^ VIEWS OF THE REFORMERS
come nearer to the apostolical doctrine and order, than the
brethren of Bohemia."
fw7"r.I: ^ w ?7''' '^^°^"^e^' having largely conversed with
two of the Waldensian pastors, declared, that they have pre-
served among them the discipline of Christ, which constrains
us to give them this praise." In 1533, Melancthon wrote them
as follows: In reality I do not at all disapprove of that very
severe manner of exercising the discipline, which is practiced
in your churches. Would to God it were enforced with a little
more rigor in ours."
We have also evidence that to them Calvin was indebted for
his Idea of this office.* "We know that this venerable man be-
fore he was expelled from Geneva 1538, and while he was
struggling and suffering so much for want of an efficient disci-
pline, made no attempt to introduce the institution in question "
When Calvin first settled in Geneva in 1536, he found the re-
formed religion already introduced and to a considerable extent
supported, under the ministry of Farel and Viret. two bold and
faithful advocates of evangelical truth. Such, however, was
the opposition made to the doctrines which they preached, and
especially to the purity of discipline which they struggled hard
to establish, by the licentious part of the inhabitants, among
whom were some of the leading magistrates, that in 1538.
Calvin and his colleagues were expelled from their places in
the Genevan church, because they refused to administer the
Lord's Supper to the vilest of the population who chose to
demand the privilege. In a paroxysm of popular fury, those
faithful ministers of Christ were commanded to leave the city
within two days. During this temporary triumph of error and
profligacy, Calvin retired to Strasburg, where he was appointed
Professor of Divinity and pastor of a church, and where he
remained nearly four years.
In 1540, the year before he was recalled to Geneva, he cor-
responded zvith the Bohemian brethren, and made himself par-
ticularly acquainted with their plan of church government,
which he regarded with deep interest; an interest no doubt
greatly augmented by the sufferings which he had recently
undergone in fruitless efforts to maintain the purity of ecclesi-
astical discipline ; in which efforts he had been baffled chiefly
by the want of such an efficient system as the Bohemian
churches possessed. "It was when in Strasburg," says Mr.
Lorimer in his work on the Eldership, p. 162, "that he was led
more fully to study the office of the Ruling Elder, especially in
connection with the history of the Bohemian and Waldensian
churches, which could trace their origin to a very remote an-
*See Dr. Miller on the Eldership, p. 118. and 116 and 117. Also, Dr.
Laing's Religion and Education in America, p. 315.
ON THE ELDERSHIP. 77
tiquity, and which had always enjoyed the advantage of a
numerous and powerful body of such officers. Calvin clearly
saw that it was only an ecclesiastical stafif of this kind which
could remedy such disorders as those which had prevailed at
Geneva ; that, in short, had the ministers been supported by a
suitable body of representatives from the congregation, the
tumult would in all probability never have occurred " In the
course of his correspondence, while yet in exile for his fidelity,
Calvin addressed the Bohemian pastors in the following pointed
terms: "I heartily congratulate your churches, upon which,
besides sound doctrine, God hath bestowed so many excellent
gifts. Of these gifts, it is none of the least to have such pas-
tors to govern and order them ; — to have a people themselves so
affected and disposed ; — to be constituted under so noble a form
of government ; — to be adorned with the most excellent discip-
line, which we justly call most excellent, and indeed the only
bond by which obedience can be preserved. I am sure we find
with us, by woful experience, what the worth of it is, by the
want of it ; nor yet can we by any means attain to it. On this
account it is, that I am often faint in my mind and feeble in the
discharge of my duties. Indeed I should quite despair did not
this comfort me, that the edification of the church is always the
work of the Lord, which he himself will carry on by his own
power though all help besides should fail. Yet still it is a great
and rare blessing to be aided by so necessary a help. Therefore
I shall not consider our church as properly strengthened, until
they can be bound together by that bond." And the pious his-
torian after giving this extract from the venerable Reformer
adds : "It so happened, in the course of divine Providence, that,
not long afterwards, this eminent man was recalled to minister
in the church of Geneva, where he established the very same
kind of discipline which is now famed throughout the world."
In the year 1541 Calvin says: "I detailed to the senate my
labor ; I showed them that the church could not stand, unless a
certain form of government were appointed, such as is pre-
scribed to us in the word of God, and was observed in the
ancient church. I then touched certain heads, whence they
might understand what I wished. But because the whole mat-
ter could not be explained, I begged that there should be given
us those who might confer with us. Six were appointed to us.
Articles will be written concerning the whole government^ of a
church, which we shall afterwards lay before the senate."*
The ' committee at Geneva reported, laws were prescribed,
and a constitution instituted by the General Council, on the 30th
of Nov 1541. The consistory was to contain a double num-
ber of laymen, chosen annually ; that is, at first it consisted of
*Epist. 50.
78
VIEWS OF THE REFORMERS
the SIX ministers, two laymen from the lesser senate, a council
of twenty-five ; and ten from the greater, or council of two hun-
dred; one of the syndics presiding. That Calvin did after-
wards, says Dr. Wilson, attempt to justify the reception of lay
presbyters, from the authority of the Scriptures, his writings
evince. It is_ perfectly clear, nevertheless, that it was adopted
at first by him as an expedient for reducing the church at
Geneva to a state of discipline, which should secure the refor-
mation at that place. He probably preferred the name consis-
tory, because the judicatory was composed of laymen and
elders, for since ordination is by laying on of the hands of the
presbytery, if those laymen were members of a presbytery, then
they must impose hands, and give an authority which they pos-
sessed not. As if apprehensive, also, of the impropriety of
denominating men presbyters who had received no ordination,
he called them inspectors."!
Such then was the orginal of Calvin's lay representatives of
the people. And that he did not regard them as properly enti-
tled to the name of presbyters appears, not only from the dif-
ferent name he gave to the court of which they formed a part,
and the name he gave to them, but from his positive instruc-
tions. In his Institutions, Book 4, chap. 3, he has the following
passage, which is explicit. "In calling those who preside over
churches by the appellations of "Bishops," "Elders" and "Pas-
tors," without any distinction, I have followed the usage of the
Scriptures, which apply all these terms to express the same
meaning. For to all who discharge the ministry of the word,
they give the title of "Bishops." So when Paul enjoins Titus
to "ordain elders in every city," he immediately adds, "for a
bishop must be blameless." So in another place, he salutes
more bishops than one in one church. And in the Acts of the
Apostles he is declared to have sent for the elders of the
church of Ephesus, whom in his address to them he calls
"Bishops." Here it must be observed that we have enumer-
ated only those offices which consist in the ministry of the
word; nor does Paul mention any other in the 4th chapter of
the Epistle to the Ephesians which we have quoted. But in
the Epistle to the Romans and the first Epistle to the Corin-
thians, he enumerates others, as "powers," "gifts of healing,"
"interpretation of tongues," "governments," "care of the
poor." Those functions which are merely temporary, I omit,
as foreign to our present subject. But there are two which
f'Non solos verbi ministros sedere judices in consistorio ; sed numerum
duplo majorem partim ex minori senatu ex delectis senioribus esse, ut
vocant, partim ex majore deligi, ad haec unum fere ex syndicis praesidere."
Epist. 167. "Deliguntur quotannis duodecim seniores ; nempe ex minori
senatu duo, reliqui ex ducentis, sive sint indigenae siv ascriptitii cives.
Qui probe et fideliter munere suo perfuncti sunt, loco non moventur ; nisi,"
&c. See Dr. Wilson on the Gov't of the Ch. p. 237.
ON the; eldership. 79
perpetually remain, "g-overnments," and "the care of the poor."
"Governors," I apprehend to have beeen persons of advanced
years, selected from the people to unite with the bishops in
giving admonition and exercising discipline. For no other
interpretation can be given of that injunction, "He that ruleth
let him do it with diligence." For from the beginning, every
church has had its senate, or council, composed of pious, grave
and holv men, who were invested with that jurisdiction, for the
correction of vices, of which we shall soon treat. Now, that
this was not the regulation of a single age, experience itself
demonstrates. This ofifice of government is necessary there-
fore in every age. "§
Dr. Miller has undoubtedly shown that both Zuingle and
CEcolompadius before the time of Calvin had openly taught the
scriptural claims of the office of ruling elders, whom they de-
nominated elders of another kind, that is, senators, leaders or
counsellors, or as the latter calls them, in accordance with
ancient usage, "scniors/'X ^ consistory was established at
Zuric, A. D. 1535, for the decision of matrimonial and other
causes which had hitherto been carried before the bishop of
Constance," and another at St. Gallen, A. D. 1526, for the same
object.* But the constitution of these courts shows plainly
that whatever may have been the subsequent views of these
reformers, they did not regard the office of ruler in the light in
which we now consider the ruling elder. For in both cases the
members of these courts were chosen either by the state, as at
Zuric, or by popular vote. Zuingle thus delineates his views.f
"I will briefly explain the use made of the council in these
affairs, since we are calumniated by some for leaving to the
decision of two hundred persons, that which ought to be re-
ferred to the whole church, consisting of seven thousand. Thus
then the case stands. We the ministers of Zuric have some
time back freely admonished the council that we consent to
refer to them what properly belongs to the judgment of the
whole church, on no other condition than this, that in their
deliberations and decrees they shall take the word of God for
their guide. We have reminded them also, that they on no
other terms stand in the place of the church, than as the church
has voluntarily (benigne) consented to receive their decrees.
We proclaimed the same sentiments to the church at large;
observing to them, that in times like these, when numbers are
swayed by perverse affections, which they would vainly have
to be taken for the suggestions of the Spirit, many things can-
$Scott's Continuation of Milnor, vol. 2, p. 521.
JOn the Eldership, ch. vi. p. 121, 122.
♦Scott's Continuation of Milnor, p. 578. j « r»
tScott's Continuation of Milnor, vol. iii. p. 32, and p. 91, and T. Op.
ii. 248.
80 VIEWS OF THE REEORMERS
not be safely committed to the votes of a multitude: not that
we have any apprehensions that God would desert his church,
but because, while all its institutions are yet green and tender
among us, the occasions of contention are to be avoided. We
have recommended it therefore to the people to leave to the
council the regulation of external matters, under the direction
of the word of God ; promising that, if ever we see the authority
of that word likely to be disregarded, we will not fail to cry
out and give them warning. To this the church has hitherto
consented, not by any formal resolution, but by a peaceable and
grateful acquiescence." He then refers to a scriptural exam-
ple, by which he conceives such a course to be sanctioned, and
proceeds : "That the council in these affairs acts not in its
own name, but in that of the church, is evident from this, that
whatever is determined here, in Zuric, (as for instance concern-
ing images, the eucharist and the like,) is left free to the
churches in the country, which consist of smaller numbers, to
be adopted or rejected, as seems to them fit. And our measures
have so succeeded that the blessing of God upon them is mani-
fest. We are likewise careful to instruct the people on those
subjects on which the council has to decide, that whatever the
latter, in conjunction with the ministers, ordains, is, in fact,
already ordained in the minds of the faithful."
"A General Synod also of the clergy of the canton was
appointed, to assemble twice every year, with one of the burgo-
masters and eight members of the council, (somewhat resem-
bling, therefore, the General Assembly of the Church of Scot-
land,) to superintend the doctrine and manners of the clergy,
and the conduct of all ecclesiastical affairs."
CEcolompadius, however, makes an entire distinction between
the church and the state, on which subject he delivered a copi-
ous oration before the council of Berne. He there takes the
position "that what may or even can be done by the magistrates
does not supersede, indeed that it scarcely at all takes the place
of, a well administered church discipline."
In "The Confession of the Churches of Switzerland,"
adopted as a platform of union and agreement at the confer-
ence held at Basle, A. D. 1536, drawn up by Bullinger, My-
conius and Grynceus, and translated into English by the Scot-
tish Martyr, George Wishart, about A. D. 1540, in Art. xviii. it
calls ministers "presidents, heads and teachers." In Art. xix.,
which treats of "the duty of ministers or officers," it declares
that one end of the ministry is, "that by a godly consent and
agreement of them who are chosen by the ministers or magis-
trates for correction," &c. And in Art. xvii. of "the choosing
ministers or officers," it is declared that their election "is well
and justly approved by the voice of the church and the imposi-
ON THE EI^DERSHIP. 81
tion of the hands of the heads of the priests," that is, of those
appointed to the duty. Now, from this we learn, that in ac-
cordance with our interpretation of 1 Tim. 5: 17, moderators
are called presidents; that ruling elders are not called by this
name nor founded upon any express divine authority, but are
called officers chosen by the ministers or magistrates ; and that
only ministers were authorized to assist in the imposition of
hands ; and lastly, that these were the views taken by the early
founders of the Scottish church.*
We introduce these quotations the rather because they con-
firm so pointedly our view of the foundation on which the office
of ruling elders as representatives of the people rests — the
power given by Christ to every member of his church, to take
part in the ecclesiastical government of his church, and the
power therefore of the people to act in this matter, either as a
body or by chosen delegates, as the example of the Scripture
warrants, and which experience has so fully justified as both
wise and necessary.
Other Swiss cantons hearing of the "orders" of Geneva, were
led to imitate them. Calvin, in reply to one church which
sought his advice, says, "it would certainly be great impudence
to disapprove of that in your case, which we ourselves have
adopted as both good and useful."! Geneva and Lausanne,
from their contiguity to France, so greatly influenced the work
of reformation in that kingdom, that, so early as 1550, the re-
formed societies of that country were generally in communion
with the church at Geneva, and had adopted the doctrines of
Calvin. The Gallic confession, exhibited to Charles IX. in
1561, thus expresses their views: "We believe that the tnie
church ought to be governed by that discipline which our Lord
Jesus Christ has decreed; namely, that there should be in it
pastors, prebyters or seniors, and deacons ; that purity of doc-
trine may be preserved, vice restrained, the poor and others in
affliction provided for," &c.
In the next century, the churches were left by the acts of the
synod of Charenton, in 1645, to their choice on the subject of
elders. $
Calvin's discipline spread from France to the Netherlands.
For these churches, when scattered by persecution, held a
synod at Emden in 1569, at which it was agreed, "that in the
French congregations, the Geneva catechism might be held, and
in the Dutch that of Heidelberg." Also, they declared that
"no church shall have, or exercise dominion over another, and
*See a republication of this inaccessible Tract, and of Wishart's Trans-
lation in the Miscellany of the Wodrow Society, vol. i. Eduit. 1844. Art. 1.
tEp. 55.
tSee quoted below.
6 — vol, IV.
82 VIEWS OP THE REFORMERS
no minister, elder, or deacon, shall bear rule over others of the
same degree;" which is Calvin's order.
The first presbytery erected in England, was convened in
1572, when eleven elders were chosen, and their proceedings
were entitled, "The Orders of Wadsworth ;" imitating the style
of the order of the church at Geneva.
Knox visited Geneva in 1554, and became the disciple and
friend of Calvin, and used both at Frankfort and at Geneva, in
the English congregation over which he presided, "The Book
of Common Order," which Calvin assisted in drawing up. In
this there is provision made for "an assembly or consistory" of
"the pastors or ministers" and "elders," who are thus carefully
distinguished in their titles, and also in their functions. For of
ministers, of whom it recognizes two kinds, "the pastor" and
"the teacher or doctor," (ch. i. and iv.) it is said, their "chief
office standeth in preaching the word of God and ministering
the sacraments," under which terms it evidently includes ordi-
nation, since it quotes in proof of this general definition of
power. Acts 13 : 2, 3, where the presbyters of Antioch ordained
Paul and Barnabas for the work whereunto God had called
them, (see ch. i.) Of elders it is said, "they differ from the
ministers in that they preach not the word nor minister the
sacraments," (ch. ii.) where the same definition is repeated, so
that elders are of course excluded from the work of ordination
and imposition of hands.
In the following year Knox, with others, drew up "The
First Book of Discipline," which was adopted in Scotland.
This provides for the election of "elders" or "seniors," (ch. x.
§§ 2, 5. 8,) which last name is most frequently used. "The
election (ch. x. § 3) of elders and deacons ought to be made
every year once, which we judge to be most convenient on the
first day of August ; lest of long continuance of such officers,
men presume upon the liberty of the kirk: (and yet) it hurteth
not that one be received in office more years than one, so that he
be appointed yearly (thereto) by common and free election;
provided always, that the deacons and treasurers be not com-
pelled to receive the (same) office again for the space of three
years. How the votes and suffrages may be best received, so
that every man may give his vote freely, every several church
may take such order as best seems (to) them.
"The elders being elected, must be admonished of their
office, which is to assist the ministers in all public affairs of the
church ; to wit, in determining and judging causes, in giving
admonition to the licentious liver, in having respect to the man-
ners and conversation of all men within their charge. For by
ON the; eildership. 88
the gravity of the seniors, the light and unbridled life of the
licentious must be corrected and bridled.
"We think it not necessary," it is added, "that any public
stipend shall be appointed, either to the elders, or yet to the
deacons, because their travel continues but for a year ; and also
because that they are not co occupied with the affairs of the
church, but that reasonably they may attend upon their do-
mestic business."*
It is further provided, (chap. iv. § 10 )t that "other cere-
mony than the public approbation of the people, and declaration
of the chief minister, that the person there presented is ap-
pointed to serve the church, we cannot approve ; for albeit the
apostles used imposition of hands, yet seeing the miracle is
ceased, the using of the ceremony we judge not necessary."
It will however be observed, that all that was regarded as
equivalent to imposition of hands was then performed by the
presiding minister, without any concurrence of the elders in
the act.
In the Second Book of Discipline, which was adopted in
1578, and continued in force in the Church of Scotland until
the adoption of the Westminster standards, in chap. ii. it is
said, "The whole policy of the kirk consisteth in doctrine, dis-
cipline, and distribution. With doctrine is annexed the ad-
ministration of sacraments," including of course ordination, as
in the Book of Common Order ; "and according to the parties
of this division, arises a threefold sort of office-bearers in the
kirk, to wit, of ministers or preachers, elders or governors, and
deacons or distributors."
There are (chap. ii. § 6)| four ordinary functions or offices
in the church of God: the office of the pastor, minister, or
bishop; the doctor; the presbyter or elder; and the deacon.
It is added (chap. iii. § 3,) "All these should take these
titles and names only (lest they be exalted and puffed up in
themselves) which the Scriptures give unto them, as those
*Dr. McCrie, in the second volume of his life of Calvin, proves that the
continued practice of the church, was the "annual election" of elders : see
also Dr. Aiton's Life of Henderson, p. 336. This author adds, "A layman as
elder cannot moderate in the assembly, or in any other church court, because
such meetings begin and end with prayer, and ruling elders have no calling
to pray publicly in our church ; they are but assistants in discipline."
tThis opinion respecting imposition of hands, was not peculiar to the
Reformers, but common also to the Romish doctors. See Calderwood's
Altare Damascenum, p. 174, 175. See also Seaman's Vindication of Ordi-
nation, p. 75, 78 ; and Courayer on English Ordination, passim.
Iln chapter xi. § 9, it is added, "As to bishops, if the name be
properly taken, they are all one with the ministers, as before was declared.
For it is not a name of superiority and lordship, but of office and watching.
Yet, because in the corruption of the church, this name (as others) has
been abused, and yet is likely to be ; we cannot allow the fashion of their
new chosen bishops, neither of the chapiters that are electors of them to
such offices as they are chosen to."
84 VIEWS OF THE REFORMERS
which import labor, travel, and work, and are names of offices
and service and not of idleness, dignity, worldly honor, or pre-
eminence, which by Christ our master is expressly reproved
and forbidden."
The duty of the pastors is thus expressed (chap. iv. § 6-12) :
"Unto the pastors appertains teaching of the word of God, in
season and out of season, publicly and privately, always travel-
ling to edify and discharge his conscience, as God's word pre-
scribes to him.
"Unto the pastors only appertains the administration of the
sacraments, in like manner as the administration of the word;
for both are appointed by God as means to teach us, the one by
the ear, and the other by the eyes and other senses, that by
both knowledge may be transferred to the mind.
"It appertains by the same reason to the pastors to pray for
the people, and namely for the flock committed to his charge,
and to bless them in the name of the Lord, who will not suffer
the blessings of his faithful servants to be frustrated.
"He ought also to watch over the manners of his flock, that
the better he may apply the doctrine to them in reprehending
the dissolute persons, and exhorting the godly to continue in
the fear of the Lord.
"It appertains to the minister, after lawful proceeding by
the eldership, to pronounce the sentence of binding and loosing
upon any person, according unto the power of the keys granted
unto the church.
"It belongs to him likewise, after lawful proceedings in the
matter by the eldership, to solemnize marriage betwixt them
that are to be joined therein ; and to pronounce the blessing of
the Lord upon them that enter in that holy band in the fear of
God.
"And generally all public denunciations that are to be made
in the kirk before the congregation, concerning the ecclessias-
tical affairs, belong to the office of a minister ; for he is a mes-
senger and herald betwixt God and the people in all these
affairs."
The office of "Doctor" is maintained and fully described in
Chapter fifth.*
Of "elders" who do not "labor in word and doctrine," (chap,
vii. § 1,) it is said, (chap, vi.) "The word Elder in the Scrip-
ture sometimes is the name of age, sometimes of office. When
it is the name of an office sometimes it is taken largely, com-
prehending as well the pastors and doctors, as them who are
called seniors or elders.
"In this our division we call these elders whom the Apostles
♦There is thought to be an allusion to this office in 1 Cor. 14 : 30. See
Bernard's Synagogue and the Church, p. 249.
ON THE ELDERSHIP. 86
call presidents or governors. Their office, as it is ordinary so
it is perpetual, and always necessary in the church of God.
The eldership is a spiritual function, as is the ministry. Elders
once lawfully called to the office and having gifts of God meet
to exercise the same, may not leave it again. Albeit such a
number of elders may be chosen in certain congregations, that
one part of them may relieve another for a reasonable space,
as was among the Levites under the law in serving of the
temple. The number of the elders in every congregation can-
not well be limited, but should be according to the bounds and
necessities of the people."
Of church sessions it is said, (chap. vii. § 10,) "The first
kind and sort of assemblies, although they be within particular
congregations, yet they exercise the power, authority, and
JURISDICTION OF THE CHURCH WITH MUTUAL CONSENT, and
therefore bear sometimes the name of the church. When we
speak of the elders of the particular congregations, we mean
not that every particular parish church can or may have their
own particular elderships, specially to landwart, but we think
three or four, more or fewer particular churches, may have
one common eldership to them all, to judge their ecclesiastical
causes. Albeit this is meet, that some of the elders be chosen
out of every particular congregation, to concur with the rest
of their brethren in the common assembly, and to take up the
delations of offences within their own churches, and bring
them to the assembly. This we gather of the practice of the
primitive church, where elders or colleges of seniors were con-
stituted in cities and famous places."
As for elders, it is added in chap. xii. § 5, "There would be
some to be censurers of the manners of the people, one or more
in every congregation ; but not an assembly of elders in every
particular church, but only in towns and famous places where
resort of men of judgment and ability to that effect may be
had, where the elders of the particular churches about may
convene together, and have a common eldership and assembly
place among them, to treat of all things that concern the con-
gregations of which they have the oversight."
In "The Form of Process of the Judicatories of the Church
of Scotland," adopted in 1707, chap. i. § 2, it is said,* "It is
agreeable to and founded on the word of God, that some others,
besides those who labor in the word and doctrine, be church
governors, to join with the ministers of the word in the gov-
ernment of the church, and exercise of discipline and oversight
of the manners of the people, which officers are called ruling
elders : as also that the church be governed by several sorts of
*See Books of Discipline, &c. Edinburgh, 1836, p. 131.
86 VIE;WS 01^ THK REI^ORMERS
judicatories, and one in subordination to the other, such as
church sessions, presbyteries, provincial synods, and general
assemblies."
In Stewart's Collections, which was formerly of authority
in this country as well as in Scotland, we find among much to
the same purpose the following hints: —
In Book I. Title I. § 21,* "Our church doth condemn any
doctrine that tends to support the people's power of ordaining
their ministers; for by the 5th act of Assembly, 1698, upon in-
formation that a divine of the Church of England had in his
sermon charged them as corruptors of the word of God, who,
to favor popular ordinations, had caused that passage of Scrip-
ture, Acts 6 : 3, "whom we may appoint over this business," to
be printed "whom ye may appoint," &c., they did unanimously
disclaim the above-mentioned error of the press, and did de-
clare they did not own any other reading of that text to be
according to the original but "whom ive may appoint," &c.
This of course limits ordination to ministers.
Describing the form of ordination services, it is said, (§
24,) "In the most conspicuous place of the church, and near to
the pulpit, a table and seats being placed, where the brethren
of the presbytery, the heritors and elders of the congregation,
with the magistrates and council, when in burghs royal, are to
sit, together with the intrant, so that ali, the ministers may
conveniently give him imposition of hands, and the others may
take hint by the hand, when thereunto called ; the minister is
to come from the pulpit to the foresaid place, where the intrant
kneeling (for the more decent and convenient laying on of
hands) and the brethren standing, he, as their mouth, in their
Master's name and authority, doth in and by prayer set the
candidate apart (not only the minister who prays but all the
brethren that conveniently can, laying their hands upon his
head) to the ofifice of the ministry, invoking God for his bless-
ing to this eflfect."
In Title VII. of Ruling Elders, it is said, "He is called a
ruling elder, because to rule and govern the church is the chief
part of his charge and employment therein ; and albeit he may
act as a deacon, yet his principal business is to rule well, and it
belongs not to him to preach or teach." "Their ordination is
to be by the minister of the congregation, or by one from the
presbytery, in the case above supposed, in the presence of the
congregation, upon a Lord's day after sermon is ended in the
forenoon ; at which time, the minister calling upon the persons
chosen to be elders, they are to be interrogated concerning their
orthodoxy, and to be taken solemnly engaged to adhere to and
*See Edinb. ed. 1709. 4to. And also a Compendium of the Law of the
Ch. of Scotland, vol. i. p. 194.
ON THE ElvDHIRSHIP. 87
maintain the doctrine, worship, discipline, and government of
the church, and to lay themselves forth, by their office and ex-
ample, to suppress vice, cherish piety, and exert discipline
faithfully and diligently. Then the elders chosen, still stand-
ing up, the minister is next, by solemn prayer, to set them
apart, //; verbis de presenti. After prayer the minister is to ex-
hort both elders and people to their respective duties.
"The duties of elders which are more public are those which
lie upon them in the assemblies of the church, in which ruling
elders have right to reason and vote in all matters coming be-
fore them, even as ministers have ; for to general assemblies
their commissions bear them to the same power with pas-
tors. Howbeit, by the practice of our church, the execution
of some decrees of the church doth belong to the pastors only;
such as the imposition of hands, the pronouncing the sentences
of excommunication and absolution, the receiving of penitents,
the intimation of sentences and censures about ministers, and
such like. In short, the elder is to speak nothing to the church
from the pulpit."
In Title IX. of Moderators, it is said, "Seeing the moderator
is frequently called to exercise the power of order, as solemn
public ecclesiastic prayer, at least twice every session, to wit, at
its first opening, and then at its closing, authoritative exhorta-
tion, rebuke, direction, it is convenient the moderator be always
a minister."*
In Title XII. of Presbyters, it is said, "The directory for
government saith, that to perform any classical act of govern-
ment or ordination, there shall be present at least a major part
of the ministers of the whole classis."
That the views here given of the power of the ruling elders,
is accordant to the uniform practice of the Church of Scotland,
is proved by undeniable evidence. Calderwood asserts the fact
that ruling elders did not lay on hands in his day, and adds,
"Finally, though we should grant this act (the laying on of
hands) to be a sacrament, and that the administrators of this
sacrament are Pastor-presbyters only, still the others will not
thereby be excluded from the Presbytery, (1 Tim. 4. 14,) be-
cause the laying on of hands does not belong to them ; for the
imposition of hands may be called "the imposition of the hands
of the Presbytery," although each and every one of the Pres-
bytery have not the power of imposing hands. It is enough
that the leading part of the Presbytery have that power, just
♦Another reason is assigned in a very old Scotch work, "The Case of
the Accommodation examined," p. 24. "Where the Session doth consist
of one minister, both a preaching and a ruling elder, and the other elders
of the congregation, who are but his helpers in discipline, his different
quality, with the double honor allowed to him by the Apostle, doth abund-
antly determine the moderatorship in his favor."
88 VIEWS OF the; re;forme;rs
as the tribe of Levi is said to offer incense, when it was the
prerogative of the priest only."
The same fact which is ascertained by the Altare Damasce-
num, is also established in the History of the Church of Scot-
land, by the same illustrious author.*
This matter is set at rest by the following communication,
addressed to Dr. Miller, by one of the most accomplished anti-
quaries of the Church of Scotland, and which we take the
liberty of transcribing, in order still more widely to give it
circulation :
"The first question is, 'Did the Ruling Elders of the Church
of Scotland, under the Second Book of Discipline, ever, in fact,
lay on hands in the ordination of Pastors?' As the question
refers to matter of fact, it is unnecessary to enter into any
examination of the Second Book of Discipline itself, which, in
my humble opinion, gives no countenance to the notion that
Ruling Elders should lay on hands in ordination, any more
than that they should preach the sermon, or offer up the ordi-
nation prayer. In point of fact, I do not remember any in-
stance in which such a practice was observed under the Second
Book of Discipline ; and I have had frequent opportunities of
examining, with this or similar objects in view, such works as
Calderwood's Larger History; "The Book of the Universal
Kirk;' Scott's MSS. in the xA.dvocate's Library, (in which he
gives frequent notices of the election of Elders and Deacons,
during both periods of the Reformation,) and the other docu-
ments of that period.
"But the best way of arriving at satisfaction on this point is
by consulting the writings of our Reformers, who have treated
expressly of the subject. The first authority I may cite is that
of the celebrated Alexander Henderson, in the treatise which
it is well ascertained was written by him, and published in the
year 1641, two years before the Westminster Assembly sat
down, entitled 'The Government and Order of the Church of
Scotland.' In this treatise, which was written for the infor-
mation of the English, and contains minute details of the prac-
tice observed at ordinations, he says, section ii., when speaking
of the ordination of ministers — 'The Minister cometh from the
Pulpit, and, with as many of the Ministers present as may
conveniently come near, lay their hands upon his head, and in
the name of Jesus, do appoint him to be the pastor of that
people.'
"In another treatise, by the well known Samuel Rutherford,
entitled, 'A Peaceable Plea for Paul's Presbytery in Scotland,'
and published in 1642, the same fact is repeatedly brought out,
*See Altare Damascenum, cap. xii. de administr. Laicis, p. 689, and in
Dr. Miller, Office of Ruling Elders, p. 128.
ON THE ELDERSHIP. 89
and the practice defended on scriptural grounds, as well as the
nature of the ministerial office. He says, 'Every where, in the
word, where pastors and elders are created, there they are
ordained by Pastors.' p. 37. 'Ordination of pastors is never
given to people, or believers, or to Ruling Elders, but still to
Pastors, as is clear from 1 Tim. 5 : 23 ; Titus 1:5; Acts 6:6;
Acts 13 : 3 ; 2 Tim. 1 : 6 ; 1 Tim. 4 : 14.' p. 190. In this treatise
Rutherford argues on the principle that if believers, who are
not pastors, may ordain pastors, they may again depose and
excommunicate, which, says he, 'are the highest acts of juris-
diction ; and then may they preach and baptize, not being
called ministers ; then may the Sacraments be administrate,
where there are no pastors, which is absurd, even to the sepa-
ratists themselves.' p. 57.
"To these authorities I may be permitted to add that of
James Guthrie, of Sterling, who, in his treatise of Elders and
Deacons, observes — 'Howbeit the execution of some decrees
of the Church Assemblies, such as the imposition of hands —
the pronouncing the sentence of excommunication — the receiv-
ing penitents — the intimation of the deposition of Ministers,
and such like, do belong to Ministers alone.' Guthrie follows
throughout the rules laid down in the first and second Books
of Discipline. I am not aware that in the matter of ordination,
there was the slightest variation made from the order of these
books, after the Westminster Assembly, which aflfected the
point in question."
We now come to the Westminster Assembly. Here the sub-
ject of ruling elders gave origin to "many a brave dispute for
ten days." Besides the Independents, "sundrie," says Baillie,*
"of the ablest were flat against the institution of any such
officer by divine right — such as Dr. Smith, Dr. Temple, Mr.
Gataker, Mr. Vines, Mr. Price, Mr. Hall, and many more, be-
side the Independents, who truly spake much and exceedingly
well. The most of the synod was in our opinion, and reasoned
bravely for it ; such as Mr. Seaman, Mr. Walker, Mr. Mar-
shall, Mr. Newcomen, Mr. Young, Mr. Calamy. Sundry
times Mr. Hendersone, Mr. Rutherford, Mr. Gillespie, all
three, spoke exceedingly well. When all were tired, it came
to the question. There was no doubt but we would have car-
ried it by far most voices ; yet because the opposites were men
very considerable, above all gracious and learned little Palmer,
we agreed upon a committee to satisfy, if it were possible, the
dissenters."
Again he adds,t "We have been in a pitiful labyrinth these
twelve days, about Ruling Elders ; we yet stick into it."
*Baillie's Letters and Journals. Edinb. 1841. vol. ii. p. 110.
tBaillie's Letters and Journals, p. 115.
90 VI^WS O^ THE RElfORMERS
Again he says,tt "We have, after very many days' debate,
agreed, nemine contradicente, that beside ministers of the
word, there is other Ecclesiastic governours to join with
the ministers of the word in the government of the church ;
that such are agreeable unto, and warranted by the word of
God, especially the 12th Rom. 8; 1 Cor. 13: 28; that in the
Jewish church, the Elders of the people did join in Ecclesiastic
government with the Priests and Levites, according to 2 Chron.
19 : 8. How many and how learned debates we had on these
things, in twelve or thirteen sessions from nine to half-past
two, it were long to relate."
Again, speaking of Church Sessions, he says,* "For our ses-
sions, a great party in the Synod, for fear of Ruling Elders,
and in opposition to Independencie, will have no ecclesiastic
court at all, but one Presbyterie for all the congregations
within its bounds."
It is thus manifest that the Westminster Assembly could not
unite in affirming the divine institution of the office of Ruling
Elders, and that they did not regard them as referred to in the
passage in 1 Tim. 5: 17. In "the Grand Debate concerning
Presbytery and Independency by the Assembly of Divines,t
the language is "the ministers and ruling governors," or "gov-
erning officers, "$ and all that the Assembly could agree upon
was, that "it is agreeable to, and warranted by the word of
God, that some others besides the ministers of the word, or
church governors, should join with the ministers in the govern-
ment of the church. "§ Such is the uniform language of "The
Form of Government" issued by this Assembly, as may be seen
by a reference to it under the heads of "Officers of the
Church," "Other Church Governors," "Of the Officers of a
Particular Congregation," "Of Classical Assemblies." and
throughout the whole work ; and never on one occasion do they
appropriate to such elders the passage in 1 Tim. 5 : 17, or call
them by the name there supposed to be given to such officers,
viz. ruling elders. "Even the accommodation," observes Mr.
Hetherington,** "by means of which these propositions were
framed and carried, was somewhat of a perilous experiment;
for it narrowly missed introducing the unsound principle of
admitting into the arrangements of the church what had no
higher authority than considerations of expediency and pru-
dence. For all were willing to have admitted the order of
ttBaillie's Letters and Journals, pp. 116, 117.
*Baillie's Letters and Journals. Edinb. 1841. vol. ii. p. 175.
tOur copy is in 3 vols. 4to, and contains the Papers for Accommodation
and on other points.
JSee Papers of Accommodation, p. 5. Lond. 1648.
§This was proved by Rom. 12: 7, 8, and 1 Cor. 12: 28. See Hether-
ington's Hist., -. 169, Eng. ed.
**See Hetherington's Hist., p. IGO. Kng. cd.
ON THE ELDERSHIP. 91
ruling elders on these grounds ; but this was decidedly rejected,
especially by the Scottish divines, and by those of the Puritans
or English Presbyterians, who fully understood the nature of
the controversy so long waged by their predecessors against
admitting into a divine institution any thing of merely human
invention.''
On the 9th of January, 104-1:, the whole question of ordina-
tion was fairly stated by Dr. Temple, chairman of one of the
committees, in the following series of interrogatory proposi-
tions: "1. What ordination is? 2. Whether necessarily to be
continued? 3. Who to ordain? 4. What persons to be or-
dained, and how qualified? 5. The manner how?" To these
were appended the following answers for the Assembly's con-
sideration : 1. Ordination is the solemn setting apart of a per-
son to some public office in the church. 2. It is necessarily
to be continued in the church. 3. The apostles ordained, the
evangelists did, preaching presbyters did ; because apostles and
evangelists are officers extraordinary, and not to continue in
the church ; and since, in Scripture, we find ordination in no
other hands, we humbly conceive that the preaching presbyters
are only to ordain."
These propositions gave rise to a long and learned debate,
which is published in a quarto volume,* and in which "the Dis-
senting Brethren," that is, the Independents, affirmed, and the
Presbyterians denied, the following proposition :t "Where
there is a sufficient presbytery, all and sole power in ordination
may be assumed, though association may be had ; but there
may be a sufficient presbytery in a particular congregation."
"The discussion of this question," says Lightfoot, "had been
managed with the most heat and confusion of any thing that
had happened among us ;" and to defeat the proposition of the
Assembly, namely, "That no single congregation, which may
conveniently join together in an association, may assume unto
itself all and sole power of ordination," they mustered all their
adherents ; and when, therefore, it is now alleged by any that
the power of ordination rests in the eldership oE a particular
CONGREGATION, and that ruling elders who are not ministers
may ordain, we can be at no loss to perceive how perfectly they
coincide with the Independents, and how openly they oppose
the deliverance given by this Assembly, and by the universal
testimony and practice of Presbyterian churches every where.
The urgency with which the Assembly presents their views
on this point in their published "Form of Government," which
is still in force in the Church of Scotland, and in all affiliated
branches of the Presbyterian Church in Scotland, Ireland,
*London. 1648.
tSee Grand Debate, vol. i. p. 191, &c.
92 VIEWS OF the; reformers
England, and America, is very remarkable. We have before
us an original edition, printed in London. Under the head
"Of Ordination of Ministers," it is said, "Every minister of
the word is to be ordained by imposition of hands, and prayer,
with fasting, by those preaching presbyters to whom it doth
belong. 1 Tim. 5: 22, Acts 14: 23, and 13: 3."
Again, under the head, "Touching the power of Ordina-
tion," it is said, "Ordination is the act of a presbytery. 1 Tim.
4 : 14." The power of ordering the whole work of ordination
is in the whole presbytery, which, when it is over more con-
gregations than one, whether those congregations be fixed or
not fixed, in regard of officers or members, it is indifferent as
to the point of ordination. 1 Tim. 4. 14.
"The preaching presbyters, orderly associated, either in
cities or neighboring villages, are those to whom the imposition
of hands doth appertain for those congregations within their
bounds respectively."
Again, under the head of "The Doctrinal part of Ordina-
tion of Ministers," (§4,) it is declared, "Every minister of the
word is to be ordained by imposition of hands, and prayer,
with fasting, by those preaching presbyters to whom it doth
belong. 1 Tim. 5: 22, Acts 14: 23, & 13: 3."
And in § 10, "Preaching presbyters, orderly associated in
cities or neighboring villages, are those to whom the imposi-
tion of hands doth appertain, for those congregations within
their bounds respectively. 1 Tim. 4: 17."
Again, in "The Directory for Ordination of Ministers,"
after describing the order of service, it is added, (§ 7,)
"Which being mutually promised by the people, the presby-
tery, or the ministers sent from them for ordination, shall
solemnly set him apart to the ofiice and work of the ministry,
by laying their hands on him, which is to be accompanied with
a short prayer or blessing, to this effect."
Nay, so scrupulous were they on this point, that in the rules
they drew up to meet the emergency of the times, and the de-
mand for a speedy way of ordination, they require that no one
shall be ordained but "by some, who being set apart themselves
for the work of the ministry, have power to join in the setting
apart of others, who are found fit and worthy."
Similar and as clear was the judgment of Calvin.* "The
imposition of hands in the ordination of ministers is confined
to pastors alone." With these views concurs the explicit teach-
ing of the Reformed churches of France, as appears from their
governments and discipline.
On this point the learned antiquary, already quoted, says.
"I am not aware of any Presbyterian body whose ruling elders
*See Instit. lib. iv. c. iii. § 16.
ON THE ELDERSHIP. 93
are, or ever xvere, in the habit of imposing hands in the ordina-
tion of ministers. The subject, I understand, has been agi-
tated in the Presbyterian Churches of England and Ireland ;
and Mr. Lorimer, of Glasgow, stated, in his late publication on
the Eldership, that it is contemplated in the Irish Church, to
set elders apart to their office in this way. But I do not recol-
lect of ever hearing it mooted, in any quarter, to permit ruling
elders to impose hands on ministers. The raising of such a
question may be viewed in one respect as indicating the revival
of a strong Presbyterian spirit, though somewhat in the Pu-
seyite direction; while, in another respect, it appears to me
inconsistent with Presbytetanism, and verging towards Inde-
pendency."
Baxter offers five reasons why ruling elders should not
ordain, and why preachers or pastors alone should exercise
this function.* Mr. Lazarus Seaman, who was a member of
the Westminster Assembly, in his "Vindication," says,t "Of
what consequence it is that ministers should keep up a peculiar
interest of acting in the name of, and instead of Christ, by
something peculiar to themselves."
He quotes Zanchius as saying,:|: "It matters not whether
hands be laid on by all the ministers who are present, or by
one in the name of the rest."
He also quotes the Leyden professors as saying, "Though
the power of ordaining or confirming pastors (say they) be-
longs to the whole presbytery ; yet of old the presbytery did
execute that in the rite of laying on of hands, not so much by
ruling elders as by pastors, who did especially attend on
prophecy or explication of the Scripture, and application of it
to the use of the faithful, unde prophetia cum manuni imposi-
tione perquam olini Hehat ordinatio pastorum, ah apostolo con-
jungitur. 1 Tim. 4: 14. By this it appears they have a
singular opinion of the word prophecy, not of the word pres-
bytery; for they plainly suppose the presbytery consisted of
two sorts of elders, and yet that preaching elders only laid
ON HANDS. And well they might suppose that, (as doth your
author so often cited, p. 171,) because much of prayer and
teaching is to accompany the act of imposition, before and
after."
It will also be observed that the institution of ruling elders
was opposed not only by the Independents, but by Dr. Temple,
Dr. Smith, Mr. Gataker, Mr. Vines. Mr. Price. Mr. Hall, Mr.
I/ightfoot, Mr. Coleman, Mr. Palmer, and several others, who
were not Independents. § Baxter affirms that "the greater part
♦Disputations on Ch. Gov't. Lond. 1659. p. 265-267.
tLond. 1647. 4 to. p. 67.
tibid. p. 85.
§Hetherington, p. 168. Dr. Alexander's Hist, of, pp. 103. 217, 259.
94 VIEWS OF THE REFORMERS
if not three to one" of the English ministers denied the divine
institution of this office, among whom he was himself a very
bold and open champion.** The Reformed churches of Hun-
gary and Transylvania, while they regarded ruling elders as
allowable, did not introduce them into their own polity.* The
French churches decided at the Synod of Charenton, in 164.5,f
"We agree the office of deacon is of divine appointment, and
that it belongs to their office to receive, lay out, and distribute
the church's stock to its proper use, by the direction of the
pastor, and the brethren, if need be. And whereas divers are
of opinion that there is also the office of ruling elders, who
labor not in word and doctrine, and others think otherwise, we
agree that this difference make no breach among us."
The Remonstrants| acknowledge only "bishops and elders,"
who, "by preaching the gospel, by teaching wholesome or sav-
ing truth, by confuting errors contrary thereunto; also by ex-
horting, comforting, reproving, correcting, ruling, and lastly,
by going before others, by their example, &c., might preserve
or keep together the churches already planted, and by a con-
tinual succession, to their utmost power, might propagate the
same. And they ordained deacons, that after they had been
first proved or tried, they might diligently employ themselves,
in gathering and distributing alms, and in pious and tender
care-taking of the poor in the said congregations."
From this review of the sentiments of the Reformed
churches, it would appear that they universally admitted the
right of the Christian laity to a participation in the government
of the church, to elect their own ministers and officers, and to
appoint rulers who might act as their representatives in carry-
ing out the discipline and government of Christ's church.
This was the case not only in the Presbyterian churches, but
also in the Anglican church, which alone retained the prelati-
cal form. The clear and full opinions of Dr. Whitaker, Arch-
bishop Whitgift, Archbishop Cranmer, Dean Nowell in his
authorized catechism, the approval given by Edward VI. and
his clergy to the order of the French church formed in London
by John A-Lasco, and also of Thorndike and Dr. John Ed-
wards, have been given in their own words by Dr. Miller and
others. § And the reason why an office so approved by the
English reformers and divines, was not adopted in its practice,
is given by Bishop Burnet. He informs us that many learned
**See Disput. on Ch. Gov't; Pref. p. 4, and 265-267; and Works, vol.
i. p. 94
*Voetius, Polit. Eccl. torn. iii. p. 459.
tQuick's Syndicon, vol. i. p. 229, and vol. ii. p. 472.
^Confession or Declaration of; Lond. 1676, pp. 225, 226.
§See on the Eldership, ch. iii. p. 42. See Eng. ed. ch. vi. p. 105; do. ch.
vii. pp. 128, 133. See Jameson's Cyprianus Isotinus, ch. vi. p. 505, &c.
See, also, Saravia on the Priesthood.
ON THE EI.DERSHIP. 95
and pious divines, in the beginning of Queen Elizabeth's reign,
had observed the new models set up in Geneva and other
places, for the censuring of scandalous persons, by mixed judi-
catories of ministers and laity ; and these, reflecting on the
great looseness of life which had been universally complained
of in King Edward's time, thought such a platform might be
an effectual way for keeping out a return of the like disorders
But certain wise politicians of that age demonstrated to the
Queen that these models would certainly bring with them a
great abatement of her prerogative ; since, if the concerns of
religion came into popular hands, there would be a power set
up distinct from hers, over which she could have no author-
ity."! Ai^d that this opinion still prevails in the English
church we might prove from many sources. We quote, how-
ever, the opinion of Archbishop Whately.J
It may be needful to add, that if in a church thus constituted,
or in any other, the laity are admitted to a share in the govern-
ment of it, and to eccleiastical offices, this would be, not only
allowable, but wise and right. That laymen — that is, those
who hold no spiritual office — should take part in legislating
for the church, and should hold ecclesiastical offices, as in the
Scotch kirk, and in the American Episcopalian church, (always
supposing, however, that they are members of the church ; not
as in this country, belonging to other communions,) is far
better than that the whole government should be in the hands
of men of one profession, the clerical. That this has nothing
of an Brastian character, it would be unnecessary to mention,
but that I have seen the observation — in itself perfectly true —
made in such a manner as to imply what is not true; i. e., so
as to imply that some persons do, or may, maintain that there
is something of Erastianism in such an arrangement. But who
ever heard of any such charge being brought? Who, for in-
stance, ever taxed the Scotch kirk, or the American Episco-
palian, with being Erastian, on account of their having lay-
elders? Erastianism has always been considered as consisting
in making the State, as such — the civil magistrate by virtue of
his office — prescribe to the people what they shall believe, and
how worship God.
The Episcopal church in this country at the time of its con-
stitution gave very emphatic proof of its adherence to this
feature of primitive and reformed Presbyterian discipline, by
adopting, in some limitel measure, the sentiments of its
tBurnet's Hist, of the Reformation, preface to the second volume of
Nare's edition, pp. 24, 25.
tSee Kingdom of Christ, p. 285, Eng. ed. Dr. Hinds' opinion in his
Hist, of the Rise and Progress of Christianity, has been already given.
See, also, Christianity Independent of the Civil Gov't, p. 105. Spiritual
Despotism, pp. 200, 205, 208, 210, 156, 199. See Eng. ed. Warburton's Al-
liance of Church and State, p. 197. Mem. of Prot. Ep. Ch. p. 79.
96 VIEWS OF THE REFORMERS
founder, Bishop White, and not those of Bishop Seabury, its
first corrupter, and the first in the Hne of succession in the
order of Puseyite high-churchmen. The introduction of the
laity into all their councils, Bishop White urged on the follow-
ing ground:* From what he has read of primitive usage, he
thinks it evident that in very early times, when every church,
that is, the Christian people in every city and convenient dis-
trict round it, was an ecclesiastical commonwealth, with all the
necessary powers of self-government, the body of the people
had a considerable share in its determinations. The same
sanction which the people gave originally in a body, they might
lawfully give by representation. In reference to very ancient
practice, it would be an omission not to take notice of the
council of Jerusalem, mentioned in the 15th chapter of the
Acts. That the people were concerned in the transactions of
that body, is granted generally by Episcopalian divines. Some-
thing has been said, indeed, to distinguish between the authori-
tative act of the apostles, and the concurring act of the lay
brethren ; and Archbishop Potter, in support of this distinction,
corrects the common translation, on the authority of some
ancient manuscripts, reading (Acts 15: 23) "elders brethren,"
a similar expression, he thinks, to "men brethren," in chapter
2 : 29, where the and is evidently an interpolation, to suit the
idiom of the English language. It does not appear, that our
best commentators, either before or since the time of Arch-
bishop Potter, have followed his reading. Mills prefers, and
Griesbach rejects it. The passage, even with the corrections,
amounts to what is pleaded for — the obtaining of the consent
of the laity — which must have accompanied the decree of Jeru-
salem, nothing less being included in the term "multitude,"
who are said to have "kept silence ;" and in that of "the whole
church," of whom, as well as of the apostles and elders, it is
said, that "it pleased" them to institute the recorded mission.
On no other principle than that here affirmed, can there be
accounted for many particulars introduced in the apostolic
epistles. The matters referred to are subjects, which, on the
contrary supposition, were exclusively within the province of
the clergy, and not to be acted on by the churches, to whom the
epistles are respectively addressed." Bishop White's views
are fully developed in his "Case of the Episcopal Churches
considered," and to which in the above work and to the very
end of life he expressed his unshaken adherence f In this
work he gives the outline of a form of government, evidently
suggested by the form and order of our Presbyterian courts
♦Memoirs of the Prot. Ep. Ch. pp. 76, 77. On what grounds Bishop Sea-
bury opposed it may be seen at p. 344, &c., of do.
tSee Lectures on the Apost. Succ. pp. 41 and 412, and Mem. of Prot.
Ep. Ch. p. 81.
ON the; eldership. 97
with their clerical and lay delegates.f So that whatever popu,-
lar representation is now enjoyed by this church, is literally
and truly adopted from the Presbyterian church, which had
been established long before it in this country.^ By the veto,
however, given to the bishop, and the vote by orders, which
enables a majority of the clergy to outvote all the laity — the
popular representation of the Episcopal church is but in name,
and amounts to nothing in reality.
The fact is as plainly authenticated that all the Puritans
from Cartwright downwards, and all the Independents until
a recent date, agreed upon the same general principles, and
had ruling elders in their churches.*
tSee ch. ii. and quotations given in the above.
tSee Presbytery and Prelacy, p. 538, &c.
*See Dr. Miller, as above, where their Platforms and Confessions and
standard writers are all quoted.
A large proportion, at least, of the first settlers of New England regarded
the office of Ruling Elders as of Divine institution, and appealed to 1 Cor.
12 : 28, and 1 Tim. 5 : 17, as warranting this persuasion. The title of
these officers is descriptive of their rank and work in the church. They
were Elders, in common with the Pastor and Teacher : and as it was their
duty to assist the teaching officers or officer in ruling, or conducting the
spiritual aiTairs of the church, (in admitting, for instance, or excluding
members, inspecting their lives and conversations, preventing or healing
offences, visiting the sick, and administering occasionally a word of admo-
nition or exhortation to the congregation,) they obtained the name of Rul-
ing Elders. Whereas, Pastors and Teachers, by way of distinction, were
sometimes called Teaching Elders, because it was eminently their duty to
teach, or minister the word.
Ruling Elders were anciently ordained, (see Notes, Cambridge Ch.) and
were sometimes addressed by the appellation of Reverend. In a letter, for
instance, of Rev. Sol. Stoddard, communicating his acceptance of the call
of the church at Northampton to be their pastor, the Ruling Elder, to whom
it was addressed, was styled, the "Rev. John Strong," &c. The place of
the Ruling Elders in the congregation was an elevated seat, between the
Deacon's seat and the pulpit. They seem to have been more generally
employed, and longer retained in the churches of New England, than
teachers were, as distinct from Pastors. The Old South Church, Boston,
for example, had never a Teacher, in the distinctive sense of the term ;
but at its foundation had its Ruling Elder, Mr. Rainsford, ordained at the
same time with its first Pastor, Mr. Thacher. In the First Church, Boston,
Ruling Elders were continued at least to the death of Elder Copp, in 1713 ;
in York, Me., till the death of Elder Sewall, in 1769, and perhaps longer;
in First Church, Ipswich, till after 1727 ; and in the Second Church of that
town, Chebacco Parish, now Essex, till the death of Elder Crafts, in 1790.
In Salem, the office was sustained for a great length of time ; and can
hardly be said to have yet become extinct. In the First Church in that
city, which had Ruling Elders, at its foundation, in 1629, choice was made
of one to fill that office in 1782. In the Third Church, there was an elec-
tion to the same office, then recently vacated by death in 1783. And in the
North Church, which had had Ruling Elders from its beginning, the late
venerable Dr. Holyoke was appointed one in 1783. and Hon. Jacob Ashton
in 1826.
In the county of Middlesex, eight churches appear to have had Ruling
Elders ; and of these eight, two afterwards removed beyond it. In the
meeting-house, in South Reading, built about 1744, there was an Elder's
seat, till removed in 1837 ; but it is not known to have been ever occupied
by the appropriate officer. In August, 1630, the church of Charlestown,
now First Church, Boston, chose Mr. Increase Nowell as its Ruling Elder,
but he resigned in 1632, after he had been elected Secretary of the Colony —
it being decided incompatible to hold both offices at the same time. In
7 — VOL IV.
y© VIEWS OF THE REFORMERS
While, however, all the Reformed churches did thus agree
in justifying the concurrence of the people in the government
of the church, they appear evidently to have abstained from
any such title as would identify their representatives even in
name, with the ministers of the word. Some distinctive ap-
pellation was therefore chosen, such as "assistants," which was
the term in use among the English Puritans as late as the year
1606.* And as the titles of bishop, pastor, and minister, came
to be used as the official and regular names for preachers of
the gospel, the word elder, as the translation of the Latin word
senior, was appropriated to the representative of the people.
But it was necessary to justify the office from Scripture, and
the present First Church, Charlestown, there was, according to Johnson,
one Ruling Elder at the time he wrote, 1651. This was doubtless Elder
Green, who kept the Church Records till his death, about 1658 ; and he
seems to have had no successor in office. Elder Brown of Watertown
Church, gathered in 1630 ; and Elder Goodwin of the Church gathered at
Cambridge, 1633, and removed to Hartford, Ct., 1636, were both prominent
characters in some of the theological questions and controversies of their
day.
The present First Church, Cambridge, gathered in 1636, chose Ruling
Elders at the beginning, and retained them above sixty years. The Ruling
Elder of First Church, Concord, gathered in 1636, is noted for the "un-
happy discord" which he occasioned in that church, and the trouble which
he caused the teacher, Mr. Bulkeley, which may be the reason why, after
the Elder's "abdication," no successor appears to have been appointed. In
First Church, Newton, Thomas Wiswall, (styled in Cambridge Town
Records, Rev. Thomas Wiswall,) was ordained a Ruling Elder in 1664, at
the ordination of its first pastor. And finally, in the church at Hopkinson,
gathered in 1724, two Ruling Elders were ordained in 1732. But in this
church, it is believed, and in all the above churches in this county, the
office has long been extinct. The following is a notice of the death of a
Ruling Elder, who was probably the last to sustain the office in the church
of Cambridge. "Lord's day, January 14, 1699-1700. Elder James Clarke
of Cambridge dies ; a good man in a good old age, and one of my first and
best Cambridge friends. He quickly follows the great patron of Ruling
Elders, Tho. Danforth, Esq.
Proposals were made in 1727, but without success, to revive the office of
Ruling Elders in the Old South Church, Boston. "1727, March 31
Propos'd to the Chh. to take it into yr Consideration whether the Scripture
did not direct to the choice of Ruling Elders — nam'd yt. text, 1 Tim. v. 17.
Ld. shew us yy mind and will in ys matter." A like attempt for the same
purpose was made shortly after in the New Brick Church, now Second
Church, Boston. "In 1735, after much debate, it was determined to have
two Ruling Elders in the church ; an office which has become almost obso-
lete, and which after this attempt to revive it, sunk for ever." . . "This
matter of the Ruling Elders was debated at numerous church meetings,,
from March 17, 1735, to November 11, 1737; at which time only one per-
son (Deacon James Halsy) had been found to accept the office, and the
church at last voted not to choose another." — Am. Quarterly Register.
♦About the year 1606, Mr. Bradshaw published a small treatise, entitled,
"English Puritanism, containing the main opinions of the rigidest sort of
those that went by that name in the realm of England," which Dr. Ames
translated into Latin for the benefit of foreigners. As to government, this
treatise says, "They hold that by God's ordinance the congregation should
choose other officers as assistants to the ministers in the government of
the church, who are jointly, with the ministers, the overseers of the man-
ners and conversation of all the congregation, and that these are to be
chosen out of the gravest and most discreet members, who are also of some
note in the world, and able, if possible, to maintain themselves." — Neal,
vol. i. p. 434.
ON THE elde;rship. 99
as the passage in 1 Tim. 5 : 17, appeared, when translated by
the term elders instead of presbyters, to designate two kinds
of elders, the term ruling elder came to be very generally used
as an appropriate title for these assistants or seniors. Nor do
we now object to the name, inasmuch as both the word elder
and the word ruling are now understood only in their adopted
and conventional meaning, and not in their Scriptural and
derivative sense. The term elder is grave and honorable, and
well suited to express the character and estimation in which
its possessor should be held ; while the epithet ruling as happily
denotes the duty to which he is appointed. But when we refer
to the passage on which the name is founded, and by which it
is sustained, nothing could be more unfortunate than such an
appropriation of its terms. For as we have seen, the one word
Trpea^vrepoL^ i. e. presbyters, is never used in the New Testa-
ment, or in the fathers, for any other officer than the one who
might preach and administer sacraments ; while the other term
TT/aoecrrco? (procstos), i. e. presiding, alludes to an official duty
in the public congregation, to which the ruling elder has never
been deemed competent. And it is therefore our opinion that
had this passage been rendered as it ought to be in accordance
with the usage of Scripture — "Let the presbyters who preside"
over fixed and organized churches, and minister to them in
word and doctrine, "be counted worthy of double honor, but
especially those presbyters who act as evangelists," in carrying
that "word and doctrine" into frontier and destitute regions, —
the use of the title "ruling elder" in its present sense, never
would have been suggested, and all the confusion and obscurity
which have been thrown around the question of the nature and
duties of the office for ever prevented.
CHAPTER V.
On the permanency of the office of Ruling Elder.
The Parmasim, or lay senate in the synagogue, whose au-
thority and office is, in some respects, similar to that of the
session, hold their office but for one year, being annually
chosen by the free voice of the people.* The sidesmen and
other lay representatives of the people in the ancient British
churches, were also, as we have seen, temporary officers. Such
also were they who were anciently admitted to sit in councils.
And when the reformers revived and re-established the order
of the church courts, presbyteries, synods, and assemblies, with
lay representatives as competent members of them all, these
officers were, in all cases, of a temporary character, and re-
elected from year to year. Such was the case in Geneva,t and
such continues to be the case in that church until the present
time.| Such was the case also in Scotland during the con-
tinuance of the Book of Common Order, and the First Book
of Discipline. The same plan was adopted by all the Reformed
churches on the continent ; in some cases the election of elders
being annual, and in others for a longer period.§
This plan, however, has been disapproved by our own
church, which has stamped the same perpetuity and sacredness
upon the office of ruling elder which it attaches to the minis-
try. It pronounces it to be "perpetual, and not to be laid aside
at pleasure," and that "no person can be divested of it but by
deposition." Now against this arrangement we contend, and
to this language also we object, and the order here laid down
we believe to be inexpedient, and unscriptural in its character
and injurious in its results.
This order is unscriptural. There is no warrant, either in
Scripture precept, apostolic practice, or primitive usage, for
such an arrangement. The brethren who sat in the council
of Jerusalem, "the helps and the governments," and the lay-
officers of the early churches, were, as far as we can gather
from what is said in Scripture, and from the policy of the
synagogue, temporary. Nor have we seen any thing in the
history of the church to countenance the opposite opinion. A
perpetual eldership is also contrary to the very principle upon
which the Reformers based its authority, namely, the truth that
*Bernard's Synagogue, p. 38.
tThe Laws and Statutes of Geneva, p. 6.
tHeugh's Religion in Geneva and Belgium, pp. 10, 11.
§Dr. Miller on the office of Ruling Elder, 1844, p. 118. De Moor's Com-
ment. Perpet. torn. vi. p. 330, and Spanheim, ibid.
ON THE PERMANENCY OF THE OFFICE, ETC. 101
(as Luther words it) "ael Christians belong to the spiritual
state," and have an inherent and unalienable right to co-operate
in the government of the church, and to hold ecclesiastical
offices. The Christian laity, therefore, as God's "clergy" are
to exercise their liberty, under a sense of responsibility to
Christ, and in accordance with the rules of his word, in choos-
ing their own pastors, and in electing and in appointing their
own representatives. The church is a spiritual commonwealth,
and all its officers, while their office, dignity, and rights are
sacred by divine appointment, are chosen by the church, are
responsible to the church, and may, and ought to be removable
from office by the church, acting through its properly consti-
tuted organs. Especially and pre-^eminently ought this to be
the case with "ruling elders," which are, as our standards
teach, "properly the representatives of the people, chosen by
them." Now by attaching inviolability and permanency to the
office, this character and object of the office is practically de-
stroyed, since the great body of any church may, and often do
live and die without having any opportunity to "choose repre-
sentatives," and this too, even while they may feel very sensibly
that they are misrepresented by the existing elders, and that
the government and discipline of the church is altogether
neglected or abused by them. The liberty and birthright of
the Christian people are thus seriously curtailed, and their
rights of spiritual citizenship practically abrogated and an-
nulled. The republican and representative character of the
church is in this way denied. The free, open, and popular
design of our institutions, is also exchanged for a close corpo-
ration which cannot be changed, and which, at the same time,
can perpetuate itself. Christian freemen, therefore, have a
right from time to time to express their opinion in a Christian
spirit, and under the direction of Christian rules, of their dele-
gated representatives ; and either to continue or to displace
those who may have been found inefficient or unworthy.
But it may be said that these objections will apply equally to
the ministers who, though elected by the people, are not re-
movable by them, at pleasure. But we think differently. For,
practically, the people can remove their minister and secure the
services of one under whom they may be more benefited. And
as ministers are not the officers of any one church, nor limited
to any one territory, they can still continue in their office; and
while objectionable to one particular church, still discharge the
functions of the ministry to the spiritual benefit of others.
But the ruling elder is the officer only of that church by which
he has been elected, and he is fixed and permanent in his resi-
dence and location. And therefore, in his case there is a per-
fect contrast to the condition of the minister, since he is
102 ON THE PERMANENCY OF THE
necessitated to retain his office when no longer fit for it or
acceptable in it, and, since the people are required to regard
and treat as an elder the man who has no longer any claims
on account of any duties he can render, (or it may be, he ever
has rendered) to either their respect or their gratitude. This
case, therefore, is perfectly anomalous and unreasonable.*
And where, we again ask, does Scripture warrant the pre-
latical notion that there is an inviolable and immutable sacred-
ness, or something, attached to "the oMce" of a ruling elder
apart from the officer himself ?t What is the nature of this
mysterious abstraction? Where does this invisible grace re-
side?— and when — where — and hozv — is it imparted? Where
does Scripture teach us that a man may be incapable of hold-
ing an ecclesiastical office, and of discharging any of its duties,
and yet that his office is nevertheless perpetual and cannot be
laid aside? Surely we may search Scripture in vain for any
such quiddity as this, which clothes its possessor with a secret
charm and character, like our civil dignitaries of Colonel and
of General, which the service of a single month may wreath
around the brows of their honorable possessors for a long
lifetime. Oh yes, we must go elsewhere among the misty and
smoky closets of mediaeval casuistry, to discover the true origi-
nal source of this wonderful grace; and it ill becomes those
who scout the whole assumption as the baseless fabric of a
vision, and the concerted legend of monkish mysticism, to au-
thenticate the truth of the dogma, and practically exhibit to the
world such inexcusable inconsistency.
Nor is this arrangement less inexpedient than it is unscrip-
tural. No man "can be divested of the office of elder but by
deposition," and yet "he may become through age or infirmity
incapable of discharging the duties of his office," and "from
any other cause incapable of serving the church to edification !"
Can such an arrangement as this be proper, becoming, edify-
ing, or desirable? What is gained? We can see nothing but
that indescribable and undiscernible something or nothing of
which we have spoken. And what is hazarded and lost?
Much, every way. The dignity and high character of the office
is lost ; for this consists not in any ecclesiastical appointment,
but in the respect, confidence, and affection of the people. And
how can they cherish such feelings towards those in whose
election the great majority have had no choice ; over whose
continuance they have none of them any power or check or
*The Reformed Churches of France, (see Form of Discipline, Can. xi.
in Quick's Synodicon, vol. i. p. 19,) the ministry was declared to be for
life, "unless they be lawfully discharged upon good and certain conditions."
tWhen it was declared that ordination to ecclesiastical office "imprimit
characterem indelibilem," may be seen in Binius, tom. viii. p. 425, and
Mourius De Sacris Eccl. Ordinibus, passim.
OFFICE OF RULING ELDER. ^^^
control ; and whom they have not even the pnvi ege of request-
ing from time to time to continue to render to them their duly
estimated services ? How poor is the encouragement, and how
cheerless the reflections of a ruling elder who has no evidence
of the free and hearty good will of his constituents, compared
with the man who is urged to continue in his office from time
to time by the approving votes of his respected brethren! ihe
minister has this high, inspiring, and ennobling feeling, for he
knows that by the continued kindness and reciprocated feel-
ings of his people, he is useful and honored by them, and es-
teemed very liighly in love for his work's sake; and when he
perceives that it is otherwise, he can seek some other field,
where God may open to him a wide and effectual door.
By our present arrangement, the motives to zeal and useful-
ness in the work of the eldership are, in a great degree, de-
stroyed The elected elder, being no longer directly responsi-
ble to the people, or dependent upon them for continuance m
office is led by all the evil tendencies of our corrupt nature, to
fold his arms in indolence, to sit down and take his ease in
Zion and to do no more than his convenience or absolute
nece sity requires. We appeal to the state of our church ses-
sions every where for illustrations of this melancholy truth
and we allege the very common (though thank God by no
means universal) inefficiency and inactivity of Jhe eldership
and their unwillingness to enter upon any field of self-denying
Christian effort, as lamentable proof of the truth of our posi-
tion But were elders elected for a time, and made re-el gible
to office, the office would at once rise in its practical interest
and importance; the minds of the People would be more fre-
quently directed towards it; and the minds of the elders more
constantly directed towards the interests of the people, a^
thus be led, under the impulse of every high and stimulating
principle, to be steadfast and immovable, and always abound-
ing in the work of the Lord.
By the present arrangement we lose also the power of recti-
fying mistakes in judgment, and of removing from the office
of the eldership men who have committed no crime which can
be clearly proved against them, or even charged upon them,
and who may be in the judgment of charity regarded as pious
and yet who have proved themselves unfit for the acceptaWe
discharge of the office by their imprudence their inert ineffi-
ciency, their want of gifts, their growing coldness and formal-
ity their neglect of the Sabbath and week day services of the
sanctuary, or from any other cause. As i^t now is, such men,
and often too with the greatest tenacity, hang hke mills ones
about the neck of a church; form prominent stumbling blocks
in the way of sinners; and act like a drag upon the wheels of
104 ON THE PERMANENCY OF THE
the church, in every attempt at spiritual and benevolent enter-
prise.
By the present arrang-ement also we lose the services of
many of the very best and most capable members of our
church, who would, under an opposite arrangement, be found
ready to enter upon the office of the eldership. As it is, they
are so engrossed with necessary engagements, or so diffident
and modest, or so affrighted by the prospect of a life of en-
gagement, and by the mysterious awe which is made to sur-
round the very character of "the office" — or so reluctant to
enter into a permanent association with the existing members
of the session, as to be unwilling to enter upon its discharge
at all. The consequence is, that in some cases the least capable
are the most certain to be inducted to this office, because they
alone, perhaps, can be induced to accept of the office. And
thus, it is sometimes seen, that the man who cannot or does
not manage properly his own business, or his own family, and
who is as unstable as water, is set up to manage the affairs of
Christ's household, and to sit as a prince upon the throne of
spiritual judgment. But were the office temporary, say bien-
nial or triennial, the persons we have described could be
induced to make trial of their gifts and of their fitness for the
work, and if found acceptable and useful, be encouraged to
continue their zealous and valuable services, and to lend their
name, their character ,and their example, to the moral influence
and power of the session.
Neither can it be said that the corruptions of the Genevan,
French, or any other Reformed churches, have resulted from
the temporary nature of this office. There is nothing to war-
rant such an inference, any more than the inference of pre-
latists and Romanists from the same facts, against our
doctrines and order generally. No ! the evil in these churches
lay in allowing these officers to be appointed by the State, and
to be therefore men of whose protestantism and genuine piety
there was no evidence either sought or given ; — and from
excluding them altogether from the supreme councils of the
church. It was this Erastian character of the Reformed
churches — their alliance with the State, their adaptation to the
civil constitution, their consequent tendency to seek for worldly
honor, respectability, and favor ; their neglect to establish and
enforce discipline altogether, or their procrastination until its
effective administration became impossible,* and the necessary
withholdment and gradual corruption of the doctrines of the
gospel — these were the true sources of this lamentable decay.
*S_ee a most affecting and learned exhibition of this truth by Comenius
in his Exhortation to the Churches of Bohemia, and to the Churches of
England. London, 1661, 4to.
OFFICE OF RULING ELDER. 105
And had the spiritual qualifications of their eldership been
enforced, and their election retained in the hands of the mem-
bers of the church ; had they been admitted upon credible evi-
dence of their piety, and the efficiency of church discipline
been sustained ; then, and in that case, we think the temporary
character of the office would have given life, and zeal, and
continued energy to the church.
CHAPTER VI.
Of the Ordination of Ruling Elders by imposition of hands ; and their
cooperation in ordination.
The determination of both these questions depends in a great
degree, as a matter of right and propriety, upon the questions
already considered — and as the office of the eldership has been
invariably regarded as temporary in its character until com-
paratively recent times, and still is so in the largest part of
Reformed Christendom, and in the private judgment of a
growing number even within those churches which have made
it permanent, — the inference seems plain that the weight of
opinion is against the propriety of ordaining them by imposi-
tion of hands. The fact therefore is, that they never have
been so ordained except in this country, where the practice,
though not sanctioned by our Standards, has been introduced
by Dr. Miller, in accordance with his view of the nature and
origin of the office. The same writer consulted by Dr. Miller,
and already quoted, says :* "On this point the evidence I think
is equally clear that ruling elders were not then, and never
have been set apart to their office by imposition of hands."
In a treatise formerly mentioned, Alexander Henderson, when
treating of elders and deacons, says, — "When the day of their
admission cometh, the pastor having framed his doctrine to
the purpose, calleth them up and remembering both them of
their duty in their charge, and the people of their submitting
themselves unto them, they are solemnly received with lifted
up hands, giving their promise to be faithful." Mr. James
Guthrie in his treatise says, "Their admission is to be by the
minister of the congregation, or one appointed by the presby-
tery, in the presence of the whole congregation, with the
preaching of the word," &c. On this subject Dr. Miller him-
self is very candid. "And yet," says he,t "nothing is more
certain than that, since the Reformation from Popery, when
the use of this office was almost universally revived, the mode
of conducting its investiture by the imposition of hands has
been almost every zvhere omitted. When this formality began
to be omitted, and for what reason, are questions for the solu-
tion of which we do not possess definite information. What
the practice of the Waldenses, and other pious witnesses of
the truth during the dark ages, who uniformly maintained the
office of Ruling Elder, during all their hardships and persecu-
tOffice of the Ruling Elder, p. 114.
Gov't, p. 270, Quick's Synodicon, vol. i. p. 229.
*Office of the Ruling Elder, p. 114.
OF THE ORDINATION OF RULING ELDERS, ETC. 107
tions, was, cannot now, so far as I know, be certainly deter-
mined." At what period in the history of the Church of Scot-
land it was that the annual election of elders was laid aside and
the office made permanent, is not with absolute certainty
known. The Rev. Mr. Lorimer, in his late valuable treatise
on the Eldership in the Church of Scotland, supposes it to have
been about the year 1642, a short time before the meeting of
the Westminster Assembly. But so great was the force of
habit, that notwithstanding this change in the tenure of the
office, the old method of ordination has been continued in
Scotland to this day, and was brought by our fathers to this
country, where it continued without change until 1809, when
for the first time it is believed, in the Presbyterian world, the
practice of laying on hands in the ordination of elders was
introduced, but has not yet become general in our church ; and
so far as the present writer knows^ is entirely confined to the
United States.
If, therefore, ruling elders never have been ordained by im-
position of hands, and the tenure of the office has been so
universally temporary, how can it enter into the heart of any
man to conceive that they could properly impose hands in the
ordination of ministers? This is one of Baxter's arguments:
"And how came they," says he, "to have power to ordain
others," as the Independents, against whom he reasons, alleged,
"and are not ordained themselves, but are admitted upon bare
election?"* The evidence on this subject drawn from Scrip-
ture and the testimony of the fathers and reformers has been
already given at length, and is, we think, sufficient to prove that
they confined the terms bishop and presbyter, at least in their
strict and official character as titles of office, to the pastor ; and
that they also limited to them the power of ordination as well
as of preaching, administering sacraments, and presiding in
the church and in its councils. We will only therefore add in
this place one or two additional testimonies which have oc-
curred to us in our reading.
Calderwood in his "Pastor and Prelate," published in 1628,
says,t "The Pastor findeth it to be so far against the word of
God to claim any authority over his brethren, that albeit there
be a divine order in the Kirk, whereby there is one kind of
ministry, both ordinary and extraordinary, in degree and dig-
nity before another, as the apostle before all others, the pastor
before the elder and deacon, yet he can find no minister, ordi-
nary or extraordinary, that hath any majority of power over
other inferior ministers of another kind, — as the pastor over
*Dissert. on Ch. Gov't, p. 167.
tThe First Part, §§ 6 and 8.
108 OF the; ordination of ruling flders
the elder and deason, far less over other ministers of the same
kind, as the pastor or bishop over the pastor.^
"The pastor with his fellow presbyters, as he is put in trust
with the preaching- of the word and ministration of the sacra-
ments, HATH RECEIVED ALSO OF ChRIST THE POWER OF ORDI-
NATION OF PASTORS, where presbytery,§ never used in the New
Testament to signify the office of priesthood or order of a
presbyter, can be no other thing but the persons or company
of pastors laying on their hands, and that not only for consent,
but for consecration, of which number any one may pronounce
the words of blessing. We will now introduce a quotation
which will- be at the same time an argument. It is from that
celebrated work, "Jus Divinum Ministerii Evangelici," written
by "the Provincial Assembly of London" in the year 1654, and
directed principally against the Independents. They ask,*
"What part hath the Ruling Elder in ordination? Supposing
that there is such an officer in the church, (for the proof of
which we refer the reader to our vindication,) we answer that
the power of ordering of the whole work of ordination be-
longs to the whole presbytery, that is, to the teaching and rul-
ing Elders. But imposition of hands is to be always by preach-
ing presbyters, and the rather because it is accompanied with
prayer and exhortation, both before, in, and after, which is the
proper work of the teaching Elder ;" and in Part Second they
argue this question still more at length. f
We might multiply quotations, but cannot avoid presenting
one other. It is from a very curious and able work by the Rev.
Thomas Ball, "sometime fellow of Emmanuel College in Cam-
bridge, now minister of the gospel in Northampton, at the re-
quest and by the advice of very many of his neighbor minis-
ters," entitled "Pastorum Propugnaculum, or the Pulpit's Pat-
ronage against the force of unordained usurpation and inva-
sion," printed at London in 1656. After discussing at length
the nature of ordination, and who should administer it, he
adds4 "They should be 'head officers ;' Paul was a head officer,
yet hath a hand in Timothy's ordination, as we have showed
before. The lowest that we read of were prophets and teach-
$By Scripture, no apostle hath power over another apostle, nor evangelist
over another evangelist, nor elder over another elder, nor deacon over
another deacon ; but all are equal.
§1 Tim. 4: 14. Neither doth the apostle deny that to presbyters which
he did himself with them, and which he ascribeth to Timothy. 1 Tim. 5 :
22. 2 Tim. 1 : 6. Neither the prelate himself denieth the power of ordi-
nation to the presbyter, but the exercise of the power which he arrogateth
to himself. Ordinat. Deus per ecclesiam ,ordinat, ecclesia per presbyterium
per episcopos, et pastores suos ; singuli conferunt in unum quae sua sunt. —
Jun. animad. 1187.
*Part I. p. 182.
tPart IL pp. 96-98.
JLond. 4to. pp. 344. See p. 234, 235.
BY IMPOSISTION OF HANDS, ETC. 109
ers in the church at Antioch ; in that Presbytery that Paul
speaks of, it is very like there were Apostles ; for Peter, none
of the meanest, thinks not himself too good to be a Presbyter —
'The elders which are among you, I exhort, who am also an
elder' — that is, a Presbyter, and it is no wonder that the highest
did attend it, for it is the highest work, a consecrating or de-
voting one unto the highest honor and employment in the
church, the matching and espousing one to Jesus Christ, the
putting of one's hand unto the plow, from which he never must
look back again ; that there are orders and degrees of officers
appears, because the well usiijg of the office of a deacon was to
procure to himself a good degree or step unto another place, as
the Apostle speaks ; and the Apostles were the first or highest
order or degree, as appears from that enumeration that is set
down, yet they think not themselves too good to ordain the
meanest officer, for so the deacons always were accounted, and
that in a busy time, when they had renounced secular employ-
ments, as below them, and confined themselves to prayer and
the ministry of the word. So Paul and Barnabas were the
great apostles of the Gentiles, yet thought it not enough to
preach the Gospel and convert men to the truth, but did also
carefully ordain them elders in every church ; good people
therefore must not think much to leave this unto preaching
elders that zvas never practised by any of God's people, either
in the Scripture or after ages of the church, and which is
really above their sphere, even a great deal more than they can
manage, or tell how to wield, and be content those should per-
form it, that are by God deputed thereunto."
Thus much we have added on this question in this place,
by way of supplement to the previous discussion, in which it is
more fully considered. If in Scripture and the Fathers the
terms presbyter and bishop are limited in their official sense to
preachers, and if such alone united in the act of ordination, as
has we think been made apparent, then, of course, there can be
no question as to the right of ruling elders to ordain. And if
the practice of reformed churches, including our own, have
been invariably opposed to such a practice, there can be as
little question as to the expediency or propriety of introducing
such an innovation into the order of our church. We cannot
therefore but hope that a question so fruitless and unprofitable
will be allowed to rest, and that the energies of the church will
be devoted to the upbuilding of her waste places and the exten-
sion of the kingdom of Christ.*
*Brown in his Vindication of the Presbyterian Form of Church Gov't.
Edinb. 1812, 2d ed., occupies from p. 64 to p. 66, and again at pp. 188, 169,
in proving that "ministers alone can ordain ministers," and he shows that
this was admitted by many Independents.
CHAPTER VII.
The Value of the Eldership.
It may be profitable before bringing this work to a close to
illustrate the value of the Eldership.
There are two dangerous extremes, between which, as some
destructive Scylla and Charybdis, the church of God has pur-
sued her hazardous and ofttimes fatal course. To these we
will first advert.
The first of these extremes is the undue exaltation and power
of the Christian ministry, which leads to spiritual despotism,
and terminates in consequent corruption.
The love of power and domination is one of the most strongly
manifested principles of man's fallen nature, and stands out
most prominently in the blood-stained history of our apostate
race. Equally certain is it that those elements in human nature
which constitute man a religious being, and which bind him
over to the unalterable destinies of a future and unseen world,
are the most sure and efifectual means by which such spiritual
power can be established and upheld. Hence it is that the
chief influence and sway over the minds and consciences of
men has exer been exerted by the priesthood. And just as
the character of religious teachers has been pure, elevated, and
noble, or corrupt and debased, has their power been found to
work out the degradation or the welfare of society.
The teaching of the doctrines, and the administration of the
ordinances and discipline of the Christian church have been in-
trusted, by its divine Head, to an order of men who constitute
the ministers of the sanctuary. And, while human sagacity and
care must ever be insufficient to prevent the entrance of unholy
and nnworthy persons into this sacred office, it is also certain
that even in those who are truly Christian the natural love of
power may exert its influence, under the assumed pretext of a
just and necessary zeal for the honor and glory of God. From
both these causes it was early found that the Christian minis-
try, at least to some considerable extent, arrogated to itself an
undue authority in the church ; claimed the possession of all
heavenly gifts, so as 'that these could not be received except
through their hands ; and separated the clergy from the laity
by a high wall of mysterious sanctity ; until at length the laity
were excluded from all interference with ecclesiastical arrange-
ments, and were taught to look with implicit faith and rever-
ence to these spiritual depositories of heavenly grace, for all
saving and divine communications.
THE VALUE OF THE ELDERSHIP. Ill
Such an exclusive management of the whole business of the
church would, of course, insensibly lead its ministers to intro-
duce rites, ceremonies, and doctrines adapted to secure the
establishment of these spiritual claims. For this purpose it
was taught that the gifts and graces of God were vested as a
sacred deposit in the ministry, and were only to be obtained
through their instrumentality. For this purpose were the peo-
ple made to believe that sins committed after baptism were
scarcely, if at all, remissible, and that when remitted it was only
through the penances prescribed by these priestly mediators.
For this purpose was the cup withheld from the laity, and the
Lord's Supper changed into the idolatrous service of the mass.
For this purpose were auricular confession, pilgrimages, in-
dulgences, consecration of places and of utensils, and all the
other forms, rites, and ceremonies, which have been from time
to time adopted, made of primary and indispensable import-
ance. By these and similar methods was the ministry exalted
and the laity humbled ; the form clothed with the prerogatives
of God, and the latter despoiled of the rights and immunities
secured to them by Christ. Spiritual despotism being thus
established, the corruption of the entire system of the gospel
was a necessary and unavoidable consequence, since in its
purity it asserts the liberty of its disciples, emancipates them
from the yoke of servility to their fellow men, and introduces
them into the glorious liberty of the children of God.
Now this system of iniquity yet works, and the principles
which lead to it are, and ever will be, common to every inheritor
of our fallen humanity. Christian ministers now are, by na-
ture, what they ever were and ever must be, weak, erring,
sinful, and fallible mortals. The tendency of this corrupt
nature would of itself lead them to the assumption of undue
power, and of unauthorized prerogatives, and to the consequent
perversion to their own carnal purposes and professional ag-
grandizement, of the oracles of God.
How admirable, therefore, is the wisdom of God in provid-
mg a counteracting agency in the people, and in their delegated
representatives, the Christian Eldership, by which the ap-
proaches of this spiritual tyranny may be checked, and the first
inroad of heresy stayed. These are representatives of the peo-
ple, chosen and delegated by the people, and not by the min-
istry. Ruling elders are in constant and familiar intercourse
with the people. They are, or ought to be, numerous. They
are independent of the clergy. They can carry an appeal from
their decisions to all the appointed judicatories of the church.
And thus, if they are in any good measure faithful men. they
may eflfectually guard the members of the church from the
possibility of all ecclesiastical tyranny ; and the doctrines of the
112 THU VALUE OF THE ELDERSHIP.
church from all ecclesiastical perversion by a wily, selfish, am-
bitious, unconverted, or heretical clergy.
"Wherefore," says Hilary or Ambrose, in the Commentary
usually attributed to him, (on 1 Tim. 5: 1,) "both the syna-
gogue and afterwards the church had seniors, without whose
counsel nothing was done in the church ; which order, by what
negligence it grew into disuse I know not, unless perhaps by the
sloth, or rather by the pride of the teachers, while they alone
wish to appear something." Nothing, therefore, has been more
violently resented by High Church prelatists of every age than
this interference of the laity with what they arrogantly claim as
their sole and exclusive jurisdiction. The eldership has conse-
quently been declaimed against as an "inquisitorial court not
to be endured,"* and at this very moment is it boldly declared
by the divines of Oxford that the admission of the laity in any
form into the ecclesiastical assemblies of the American Episco-
pal church, is a manifest usurpation which must be over-
thrown.f
In the early ages ot the church the right of the people to a
participation in the government of the church was, as we have
seen, never questioned. They voted for their pastors even as
they do in Presbyterian churches now, and were summoned to-
gether whenever the election of a Bishop became necessary.^
Thus in the year A. D. 448, as Bede informs us, Germanus and
Lupus were sent from France into England to suppress the
Pelagian heresy. A synod or council was summoned at Vero-
1am, (St. Albans,) in which the people, the laity as well as the
clergy, had decisive votes in determining points of doctrine. §
"The ancient method," says Burns, "was not only for the clergy
but the body of the people within such a district to appear at
synods, of whom a certain number were selected to give infor-
mation, while four, six, or eight delegates, according to the
extent of the parish, represented the rest, and sat with the
clergy as testes synodates."**
It was from a conviction of these truths, and from a belief
that such ofificers were absolutely necessary to withstand those
excesses of tyranny practised by the Romish clergy at and
before the period of the Reformation, that Calvin in 1542 re-
vived these rules in the Christian church at Geneva, as they
had been already elsewhere. ft
Since then it appears that when the usurping power of pre-
*Whitgift's Defence, Soames, Eliz. Rel. Hist.
tSee British Critic, as fully quoted in my Lectures on the Apost. Succes.
pp. 309-312.
tSee Clarkson's Primitive Episcopacy.
§Eccl. Hist. lib. i. c. 17, in Bib. Repert. 1837, p. 15.
**Burns' Eccl. Law, vol. i., p. 408.
ttSee Brown on Ch. Gov't, p. 126.
THE VALUE OP THE ELDERSHIP. 113
latical ambition ruled over God's heritage, this office, which
gave an interposing authority to the people, was discontinued ;
and that when the church was roused by the Spirit of God to
throw off that spiritual despotism, she found it necessary to
summon to her aid these divinely authorized officers ; and since
the same tendency to undue and arbitrary authority is native to
corrupt humanity, and will therefore ever manifest itself, the
value and importance to be attached to the office of the Chris-
tain Eldership must be at once apparent.
Such has ever been its influence in the reformed Kirk of
Scotland ; so that when the Book of Canons was sent to Scot-
land in 1635, by authority of King Charles, but in reality
through the influence of Archbishop Laud, it constituted one
chief Item in the list of grievances against which the nation
boldly protested, that thereby "lay-elders were rejected."*
And it will be manifest to every attentive reader of the history
of the Church of Scotland, that both at the period of her first
and second reformation, it was only by the bold, uncompromis-
ing, and steadfast adherence to the cause of covenanted truth,
by the representatives of the laity, the cause of reform was
maintained against the combined power of Erastian plunderers
and Romish plotters ; and that but for their resolute and per-
severing stand, the cause of Presbyterianism would have been
in some cases sold into the hands of powerful rulers.f
To the elders, in connexion with the pastor, is committed
the authoritative administration of the discipline of the church,
both as a preservative against error, and also against immor-
ality ; and the purity or impurity, the prosperity or adversity of
the church since the Reformation will be found to coincide
with the degree of their faithfulness or unfaithfulness in the
exercise of this double spiritual power.
When General and Provincial Assemblies were suppressed
in Scotland, and presbyteries neglected, ministers became negli-
gent, immorality and heresy prevailed, and Popery increased. $
And the present lamentable condition of the church in Ger-
many, where infidel and unchristian tenets have beeen substi-
tuted for the pure word of God, is also traceable to the
deficient constitutions of the German churches, their entire
want of control over the opinions of their own ministers, and
their wild licentious exercise of the right of private judgment
on every question, however mysterious and momentous.§
These evils have been so strongly felt, and their cause so clearly
discerned, that measures are in progress for the establishment
of a more efficient church government and discipline. Not
*See Life of Henderson by Dr. Aiton.
tSee do. do. pp. 311, 312, 317, 322, &c.
tibid, p. 157.
§See Rose on, in Bib. Repert. 1826, pp. 405 and 449.
8 — VOL IV.
114 THU VALUE OF THE ELDERSHIP.
only is this true of the continental church generally — it is most
lamentably exemplified in the church in Geneva, where the
worldly character of the elders, and their exclusion from the
highest ecclesiastical court, which is composed of clergymen
merely, have enabled unprincipled men gradually and most
insidiously to supplant with Socinian formularies all the exist-
ing standards of the church.f
So, also, in England, the lax discipline, and the imperfect
constitution of the Old Presbyterian churches (for Presbyte-
rianism never was fully carried out in that country, and there-
fore never could exert its full efficiency) gave occasion to the
corruption of doctrine and the degeneracy of piety.
"It is of the very greatest importance," says the Rev. Mr.
Thomson, in the Scottish Christian Herald, "to ascertain the
causes of this remarkable and deplorable decline of Presbyte-
rianism. The grinding persecutions to which Presbyterians
were subjected by Cromwell, an Independent, and by the faith-
less Episcopalians, under the Stuarts, prevented them from
erecting the platform of their scriptural polity, and familiar-
ized many to the more attainable, plastic, and accommodating
institutions of Congregationalism.
"Presbyterians began to look upon forms of church govern-
ment as not of Divine institution ; they regarded them as merely
human expedients for the preservation of order ; and that,
therefore, a church might be just as rightly constituted under
one form as under another; they talked, indeed, of Episcopa-
lianism's being adapted to rich and gorgeous England, and of
Presbyterianism's being adapted to poor and homely Scotland.
The necessary consequence of this miserable delusion was, that
the strictness of discipline gave way ; Presbyterianism came to
be branded as stiff, rigid, puritanical and unaccommodating;
and numbers of the churches lapsed into Independency, and
thence sank into Socinianism. By many churches which did
not go the whole length of this declension, alliances and agree-
ments were entered into with Congregationalists, which but
opened a door for admission into the congregations of the
more acceptable doctrines of the latter, who broke the pactions
as soon as they saw that this purpose had been sufficiently
served. Seldom were pains taken any where to instruct the
people in the counsel of God, respecting the form and govern-
ment of the church. Every thing relating to such matters was
rather, indeed, studiously kept out of sight. The result was
inevitable — the people became ignorant of the subject, and as
indiflFerent to it as they were ignorant of it. The consequence
was, that the framework of Presbyterianism was, in many
places, gradually and utterly dissolved ; and congregation after
tSee Dr. Heugh's Religion in Geneva and Belgium.
THE VALUE OF THE EI.DERSHIP. 115
congregation passed into other communions without even an
effort being made to retain them."
Seeing, therefore, that if true doctrine and true piety are left
to the care and preservation of the clergy merely, they will as
certainly be m time corrupted ;* and that under God the life of
the church is maintained by a faithful discipline and control •
the importance of a Christian eldership, who shall act as over-
seers of the flock, and as helps and governments, cannot be too
highly estimated. They are guardians of the spiritual liberties
and the religious freedom of the people. They are set for the
defence and preservation of the truth, not by its inculcation
from the sacred desk, but by the preservation of that desk itself
from the intrusion of erroneous and unsound teachers.f
"That there has never been any open and avowed departure
from Calvinistic doctrines in the Presbyterian church in the
United States," says Dr. Hodge in his Constitutional History,
while repeated and extended defections have occurred in New
England, is a fact worthy of special consideration. The cause
of this remarkable diflference in the history of these two por-
tions of the church, may be sought by different persons in
different circumstances. Presbyterians may be excused if they
regard their form of government as one of the most important
of those causes. New England has enjoyed greater religious
advantages than any other portion of our country. It was set-
tled by educated and devoted men. Its population was homo-
geneous and compact. The people were almost all of the same
religious persuasion. The Presbyterian church, on the con-
trary, has labored under great disadvantages. Its members
were scattered here and there, in the midst of other denomina-
tions. Its congregations were widely separated, and, owing
to the sparseness of the people, often very feeble ; and, more-
over, not unfrequently composed of discordant materials, Irish,
Scotch, German, French, and English. Yet doctrinal purity has
been preserved to a far greater extent in the latter denomina-
tion than in the former. What is the reason ? Is it not to be
sought in the conservative influence of Presbyterianism ? The
distinguished advantages possessed by New England, have
produced their legitimate effects. It would be not less strange
than lamentable, had the institutions, instructions, and exam-
ple of the pious founders of New England been of no benefit to
their descendants. It is to these sources that portion of our
country is indebted for its general superiority. The obvious
*That heresies have generally originated with aspiring clergymen see
Fabers Albigenses, p. 567. And that they have generally been opposed
to all reformation of abuses, see Conder's View of all Religions p 78 •
fn ?T,''*-f ""fl"'- '''■' P-/;V.^^^= Burnet's Hist, of Ref., vol. i.? p. xvi , xxi!
Re er"to 1837 ^"'^Is^i?^''^ ^'*^' '" checking error, see Bib.
116 THE VALUE OF THE EI.DERSHIP.
decline in the religious character of the people, and the exten-
sive prevalance, at different periods, of fanaticism and Antino-
mianism, Arminianism and Pelagianism, is, as we believe, to be
mainly attributed to an unhappy and unscriptural ecclesiastical
organization. Had New England, with her compact and homo-
genous population, and all her other advantages, enjoyed the
benefit of a regular Presbyterian government in the church, it
would, in all human probability, have been the finest ecclesiasti-
cal community in the world.
"It is well known that a great majority of all the distin-
guished ministers whom New England has produced, have
entertained the opinion here expressed on the subject. Presi-
dent Edwards, for example, in a letter to Mr. Erskine, said, *I
have long been out of conceit of our unsettled, independent,
confused way of church government ; and the Presbyterian
way has ever appeared to me most agreeable to the word of
God, and the reason and nature of things.' Life, p. 412.
Where the preservation of the purity of the church is com-
mitted to the mass of the people, who, as a general rule, are
incompetent to judge in doctrinal matters, and who, in many
cases, are little under the influence of true religion, we need
not wonder that corruption should from time to time prevail
As Christ has appointed presbyters to rule in the church ac-
cording to his word, on them devolve the duty and responsi-
bility of maintaining the truth. This charge is safest in the
hands of those to whom Christ has assigned it."
But there is also another extreme to which the church may
be driven, and which is followed by consequences equally dan-
gerous and destructive, and that is the undue influence and
interference of the people. There may be a spiritual demo-
cracy as well as a spiritual despotism — a spiritual anarchy and
wild misrule, as well as an arbitrary exercise of spiritual and
ministerial authority. For if ministers, with all their know-
ledge, their motives to piety, and their solemn obligations to
preserve and perpetuate the truth, are often found insufficient
to withstand the temptations to self-aggrandizement, how
much less are the mass of any congregation or church quali-
fied for the exercise of power and the discernment of truth?
The majiy will always be guided by the feiv, and will implicitly
follow their direction ; while these will be swayed in their
determinations by party spirit, prejudice, or personal animosity.
When all are judges and rulers, and all have equal voice and
authority, tyranny and misrule must necessarily, in the very
nature of things, be the result.
The principle of representation on which the power of gov-
ernment and control is delegated by the many to the few. is
therefore found to be of essential importance in all social and
THE VALUE OF THE ELDERSHIP. 117
political bodies. The ultimate power being in the mass, its
present exercise is committed to appointed officers.
Now this principle God has sanctioned in the church, where
all authority and power, though vested not in the people gene-
rally, is to be exercised by officers chosen by, and from among,
the people. An order of ministers, also, are empowered with
the exclusive office and authority of preaching the gospel and
administering the sacraments, ordained by previously existing
ministers, and then elected by the people. And as salvation is
made to depend upon the preaching and hearing of the truth ;
and since the power of the truth depends upon the purity and
fidelity with which it is proclaimed, it is clearly as necessary
that the ministry should be upheld and maintained in the exer-
cise of all proper independence and authority, that it may be
under no overbearing influence through fear of the hatred, or
desire of the favor of the people, as that the rights of the
people should be guarded against the encroachments of spirit-
ual tyranny. All order, discipline, and jurisdiction are as
likely to be overthrown, and the truth of God as likely to be
perverted and made to adapt itself to the taste of man, where
they are subject to the domineering caprices of the multitude,
as when left the the exclusive management of a single indi-
vidual.*
The Christian eldership, therefore, is of great value and im-
portance, when viewed as the guardian of the just rights and
necessary authority of the ministry, and as a check to the
capricious and unauthorized interference of the people, or of
any aspiring individuals among the people. Anarchy and wild
misrule are as dangerous as despotism ; and the way of safety
lies in that happy medium which preserves authority within
its just and proper limits, and secures obedience to all the
rightful demands of lawful officers. The eldership is thus the
balance-weight between the ministry and the people, by which
they are kept in a happy equilibrium ; appointed by the people,
and yet acting with the pastor; representatives of the people,
but bound over to solemn fidelity to all the interests of the
church ; and numerous, that they may the better supply all the
necessities which demand their care, and the better guard
against whatever influence might be exerted to introduce dis-
order or corruption into the bosom of the church.
"Presbyterianism," says the author already quoted, "though,
no doubt, adapted to human nature, as every Divine institution
unquestionably must be, is yet not a form of church govern-
ment which men will naturally choose. It is adapted to re-
form, not to please human nature. There is in it both too
*As illustrative of the anarchy which must result from the exercise of
spiritual powers by the people, see Div. Right of Ch. Gov't, pp. Ill and 114.
118 THE VAIvUE OF THE ELDERSHIP.
much and too little of governmental character, too much and
too little of distinction of order, too much of ruling required,
and yet too little power conferred upon the rulers, ever to
render it generally, much less universally, palatable. Those
who love power will naturally prefer prelacy. Presbyterian-
ism, by placing all the pastors of the church on the same level,
and by forbidding them to be lords, in any sense, over God's
heritage, affords no scope to clerical pride or ambition on the
one hand, or to the indulgence of a servile, inert, implicitly
confiding submission on the other. By associating churches,
and placing the government of them, not in the hands of one
individual, but in a body corporate, composed not of ministers
exclusively, but of ministers and elders in equal proportions,
and with equal gubernatorial authority, not of a legislative, but
only of a ministerial nature, Presbyterianism stands opposed
to despotism, whether it be despotism over a diocese, or des-
potism over a congregation, the despotism of ministers over
their people, or of people over their ministers. Men generally
may love power and liberty in the things of this present world,
but the greater part are heartily content that others both think
and act for them in matters relating to religion and the world
to come. All such persons will prefer, as circumstances may
modify their taste, either Papal, Diocesan, or Congregational,
to Presbyterial Episcopacy. Presbyterianism will not permit
a minister, how strong soever his desire or great his ability to
rule over a congregation, to do so ; neither will it allow such of
the people as may be disposed, to rule over the minister. It
scripturally subordinates the minister to his ministerial
brethren, and the people to those who have the rule over them
in the Lord ; and thus, how much soever it may be adapted to
the condition, it certainly is not palatable to the wishes of fallen
humanity. Presbyterianism is part and parcel of the Cross,
and must, in part, partake of the offence of the Cross."
"The elders," says Dr. Alton, in his Life of Henderson,
"than whom there does not exist a more pious and kind-hearted
class of men, have ever strengthened the hand and often en-
couraged the heart of their minister. As a connecting link be-
tween a minister and his people, they soften asperities, correct
prejudices, and possess opportunities of explaining and justi-
fying or palliating his conduct in many instances, where the
injury could neither have been otherwise found out or coun-
teracted. In the little priory council-meetings at the manse,
their discretion, accompanied with modest sincerity, often cor-
rects a want of knowledge of character on the part of the newly
inducted moderator. A minister, therefore, without elders in
his session, is as much to be pitied as a man without friends ;
and he is no more fit for the efficient discharge of his parochial
THE VALUE OF THE ELDERSHIP. 119
duties, than any artisan deprived of the ri.srht arm is for his
trade. In the presbytery, elders give unity and vigor to our de-
hberations, promote impartiality of judgment, deaden jealousy
among the members, and, above all, give the church a hold on
public opmion. In the General Assembly, now the only rem-
nant of Scottish independence, the introduction of lay elders
has been attended with the happiest effects. The finest talents
usually exercised in secular concerns, are there every day called
mto requisition, to advance the well-being of the church."
But we must pass on to notice another danger to which the
Christian church is exposed, and that is, the tendency to make
religion a ministerial and not a personal concern. This is a
deep-seated principle of our depraved nature. In our alien-
ation from God, our enmity to him, and our utter indisposition
to spiritual things, we are very willing to resign to others the
burden of an active and devoted piety. We are very glad to
be religious by proxy, and to gratify our selfish love of ease
by shifting away from us the obligations of a holy and
heavenly zeal. We are full glad to witness whatever amount
of consecrated piety ministers may exhibit, if the people are
only left undisturbed in the pursuit of their farms, their wealth,
or their merchandise. Now this whole spirit is of the flesh;
It is carnal ; it is earthly ; it is anti-Christian. It is the voice
of the old man pleading for his old and inveterate habits. It
is that love of our own selves and of the world which are in
their habitual indulgence wholly irreconcilable with the love of
God, .of Christ, and of the gospel. This spirit must be ex-
pelled, or the church will be possessed as by legions of evil
spirits. It must be utterly exterminated, or the cold stupor of
spiritual death will paralyze its energies.
And what, under God, is better adapted to bring home to
the conscience of every Christian the imperative necessity of
such Christian activity and devotedness, than the claim which
IS made by God himself to the services of a Christian eldership,
chosen from among themselves, and the example which is thus
given to every member of the flock, of the practicability and
the duty of serving the Lord while diligent in business ; and of
giving a punctual and faithful attention to all the demands of
earthly and relative obligations, while at the same time they
present as a consecrated offering to God the living sacrifice of
the body, soul and spirit, to the promotion of His glory in the
salvation of men ? There is in a holy and devoted eldership a
living witness to these just claims of heaven ; a visible demon-
stration of the duty of every Christian ; an open exposure of
the baseless hypocrisy and groundliness of those excuses by
which too many professors of religion shield themselves from
the just demand of charity and piety ; and an undeniable proof
120 THE VAI,UE OP THE ELDERSHIP.
that it is the "reasonable service" of all who profess to be fol-
lowers of Christ, while diligent in worldly business, to be at
the same time fervent in spirit, serving- the Lord ; and to live
not to themselves, or for any temporal interests, but unto Him
who died for them and rose again.
Finally, let us exhibit the value and importance of the elder-
ship, by considering how admirably the church courts, which
they unite in forming, meet the wants of active and efficient
Boards or Agencies by which the operations of benevolence
may be carried on, and the church aided in all her Christian
and evangelical efforts.
It is very remarkable that the Independent churches in Eng-
land, who have thus far been acting altogether upon the prin-
ciple of voluntary combination in carrying forward their
missionary and other labors, are now led to acknowledge the
necessity of some such ecclesiastical arrangement as we pos-
sess. "We lay it down," says Dr. Campbell, the author of the
Prize Essay on Lay Agency, "as a fundamental principle, that
all evangelical movements, in order to success and permanence,
so far as practicable, ought to be congregational as opposed
to general and conventional. "§ "Our object," he says, "is to
carry this all important principle of congregational operation
into every department of Christian agency, and to show that
every congregational church is an organized body, capable of
performing and designed to perform all manner of evangelical
functions, necessary to the spread of the gospel and the salva-
tion of men." Such a church, therefore, "is a system, a com-
pound society, branching forth in every direction where work
is to be performel in behalf of religious benevolence. There
is not one of those various objects appertaining to the local
diffusion of Christian knowledge for which separate societies
have been formed, which might not have been far more easily,
cheaply, and effectively accomplished by the churches of Christ
acting in their individual, organized capacity. Whether those
objects relate to Sabbath School instruction — to the farther
cultivation of young people of both sexes — to Bible and tract
distribution — to district visitation of the poor, in towns and
cities, for Scripture reading and exposition — to cottage lectur-
ing and village preaching — or to any other pursuits of a like
nature, they can be effectively prosecuted only upon one prin-
ciple, the principle of congregational operation."*
The same principle is very fully and ably discussed by the
Rev. W. H. Stowell, President of Rotherham College, in "The
Missionary Church, designed to show that the spread of the
Gospel is the proper business of the Church as the Church. "f
{Eclectic Rer. Dec. 1839. p. 669.
♦See Jethro. or A System of Lay Agency, Lond. 1839, pp. 186, 187.
tLond. 1840, 2d edition.
THE VAI.UE OF THE ELDERSHIP, 121
Now this is just the system which is already perfectly ar-
ranged in the scheme of Presbyterianism, and which is now in
full operation in the conduct of our various benevolent enter-
prises. Every church is a regularly organized Christian so-
ciety for the great object of glorifying God in the salvation of
men. Of this society the church session is the board of mana-
gers, and should take effectual means to carry on within each
church all the benevolent operations of the church. Each
church again is auxiliary to that Presbytery within whose
bounds it lies, and whose duty it is to guide, stimulate, concen-
trate and govern the separate efforts of each individual church.
So again each Presbytery is auxiliary to the Synod, and each
Synod to the General Assembly, which gives unity, energy and
efficiency to the combined efforts of the whole church.
Now were elders what they might and ought to be, it is at
once apparent that every church in our whole denomination
would be found in readiness to every good work. No agencies
would be needful to advise them of their duty, or rouse the
slumbering efforts of churches already acquainted with their
duty, and make them forward in the work and labor of love.
Certainly, economy, and efficiency would soon characterize all
the philanthropic and Christian enterprises of the Presbyterian
church ; and however others might slacken in their zeal, she
would be found going on from strength to strength in all holy
devotedness to God.
But we must close. And in doing so we would invite atten-
tion to the folowing eloquent delineation of the value and im-
portance of the eldership to the church of Scotland formerly,
and of the power it may still exert for the diffusion of Christian
influences throughout any land. It is from the pen of the Rev.
Mr. Guthrie.
"In our ancestors," he says, "wisdom was justified of her
children : and they considered a charge of a thousand people
ample enough for any man to manage. Nor did they leave the
minister alone to manage it. No more than the captain of a
ship-of-war is the only officer on her deck, was the minister to
be the only man in his parish clothed with ecclesiastical author-
ity; he was to be aided, supported, and surrounded by a staff
of officers, a band of efficient elders and deacons ; and as our
ancestors thought that a minister had charge enough who had
in his parish a thousand people, they thought an elder had
charge enough who had in his district some ten or twenty fami-
lies. They never dreamt of such a state of things as we have
in our days in Scotland now. I can point to districts with the
population of a parish, and parishes with the population of a
county. Nor in the good and olden time did the elder fill a
merely honorary or secular office ; he did something else, and
122
THE VALUE OE THE ELDERSHIP.
something better, than stand by the plate, and vote in Presby-
tery and General Assembly. He visited the sick, his post was
often at the bed of death, he counselled the erring, he went
forth to the wilderness and brought the wanderer back to the
fold, and was at once a father and a friend, a counsellor and
a comfort to the families of his charge ; he was known to all
of them, and all of them were known to him ; his name was a
household word, and he could tell the name of every man,
woman, and child, within his bounds ; and frequently discharg-
ing offices both of temporal and spiritual kindness, he thus
acquired, within his small and manageable locality, a moral
influence that was omnipotent for good. By the smallness of
the district the duties of the office were within the compass of
men in active business, and as they could be done, they were
done, and they were well done; while, as matters stand at
present in many parishes, it is true, in respect both of ministers
and elders, that their duties cannot be any thing like well done,
and therefore they are in all cases imperfectly done, and in
some not done at all. The beast lies down under its burden,
and so does the man. I defy any minister holding a city
charge in Edinburgh to do one-half, one-third his work, as it
should be done ; you may as well set a solitary man to reap the
broad acres of a whole farm ; and in such circumstances, there
is felt a strong temptation to yield to despair, and to do little or
nothing at all.
"Our present undertaking is intended to remedy these evils.
We wish from its ruins to rebuild the ancient economy, and to
restore what is not to be found now-a-days in any burgh in all
broad Scotland — a manageable parish, split up into districts,
each containing ten or twenty families, with the Gospel of its
parish church as free as the water of its parish well, with a
school where the children of the poorest may receive at least
a Bible education, and with its minister, its elders, and its dea-
cons, each in the active discharge of the duties of his own
department. Such is the machinery that, before many weeks
are gone, we trust to see in beautiful and blessed operation in
the parish of St. John's. And what good, it may be asked, do
we expect to follow? No good at all, unless God give the
blessing. Besides the machinery we must have the moving
power ; but if He smile upon our labors, we enter the field con-
fident of victory. What this system has done in former days
it can do again ; and we have no fear, though the eyes of ene-
mies should look on, for we are trying no novel, never-before-
tried experiment. Our fathers tried it, and they triumphed in
the trial ; and with the same seed, the same sun, and the same
soil, should not the same cultivation produce as abundant a
harvest ? The very fields that are now, alas ! run rank with
THE VALUE OF THE ELDERSHIP. 128
weeds, blossomed, and bore their fruit, like a g-arden of the
Lord. From the cavils of some, and the fears of others, we
take our appeal to history; what is chronicled in its pages, of
our country, when the parochial economy was in full and
blessed operation ? Kirkton tells us that you might have trav-
elled many a mile and never heard an oath ; that there was
hardly a household to be found without its household altar;
and that the only party who complained were the taverners.
and their complaint was, that their trade was broken — men
were turned so sober. The testimony of De Foe is to the
same effect, and not less remarkable. He tells us, that a blind
beggar on his way to Scotland could know when he crossed
the border by the total absence of oaths and profanity in the
language of the people; and down in these lanes, which are
now the haunts of misery and crime, there are still vestiges to
be found of the prevailing religion of other days ; above many
of their doorways one can still decipher a text of Scripture;
and now, in those houses where it stands carved in stone by
the piety of our ancestors, you may ascend, as I have often
done, from the cellar to the garret, and, amid all the families
that crowd the tenement, you will hardly find one Bible, one
communicant, one solitary person that frequents the house of
God. When we think of those who once inhabited these dwell-
ings, and how the prayer and the psalm were once heard where
debauchery now holds her riot, and where, on the very Sab-
bath-day, I have been compelled to cease my prayer, because,
from a neighboring apartment, the sound of blows, the curses
of men, and the screams of women, and the cries of murder
have drowned my voice; — when we think of this melancholy
contrast, who can help exclaiming, 'How is the gold become
dim, the most fine gold, how is it perished !' I know there are
men who have said that such cases are hopeless, who would
thwart us if they could, and having laughed in ungodly scorn
at the idea of building churches for these unhappy victims of
their country's neglect, would hand them over to the tender
mercies of the policeman and the jailer. Hopeless ! I deny
that the case is hopeless, or the disease beyond the remedy.
'Is there no balm in Gilead? is there no physician there?' 'Be-
hold,' says God, in answer to these unbelieving and paralyzing
fears, 'behold, the Lord's hand is not shortened that it cannot
save; neither is his ear heavy that it canot hear.' From what
difficulties should they shrink who have such promises as these
to fall back and rest on: 'What art thou, O great mountain?
before Zerubbabel thou shalt become a plain;' 'Fear not, thou
worm Jacob, and ye men of Israel, I will help thee, saith the
Lord ; thou shalt thresh the mountains, and beat them small,
and shalt make the hills as chaff. Thou shalt fan them, and
124 THE VALUE OF THE EI^DERSHIP.
the winds shall carry them away, and the whirlwind shall
scatter them! and thou shalt rejoice in the Lord, thou shalt
glory in the Holy One of Israel ?' You may take a man to yon
infirmary, and they may send him from their wards as incura-
ble ; you may take a man to a lunatic asylum, and they may
give him over as a hopeless madman ; the disease of the body
and the delirium of the head may baffle the skill of man ; but
that man never walked this world whom God's gospel, with
God's blessing, could not cure and convert; and we say, what
an open church, and an open school, and a manageable parish,
with its minister and multiplied elders, have, with God's bless-
ing, done before, with the same blessing they can do again."
APPENDIX.
ON THK USE OF THE) TITLE BISHOP.
The word bishop, we have seen, is employed in the New
Testament synonymously with the term presbyter, as the spe-
cial title or designation of that officer in the church whose duty
it is to oversee, superintend, preside, preach, and administer
the sacraments and discipline of the church. Other terms are
employed for the same purpose, such as pastor, minister, angel,
ambassador, and steward, but these two, viz., presbyter and
bishop, are more frequently employed, and especially when the
qualifications and duties of the office are distinctly pointed out.
When the apostles went about settling and completely organ-
izing the churches, they ordained presbyters in every city.
(Acts 14: 23.) When Paul took his final leave of the Ephe-
sian Christians he called together their presbyters, whom he
also denominates bishops, and whose office he clearly identifies
with that of the preacher. (Acts 20: 17, &c.) When Paul
writes to the church at Philippi, A. D. 62 or 63, he addresses
himself only to the bishops and deacons. (Phil. 1:1.) When
Peter addresses all the churches in Pontus, Galatia, Cappado-
cia, Asia, and Bithynia, he exhorts only the presbyters that are
among them. (1 Peter 5: 1, 2.) And in all the passages in
which full and explicit delineations are given of the nature and
qualifications of the ministry, the word bishop is employed
(See 1 Tim. 3: 1-8, Titus 1: 5-9, & 1 Peter 5: 1-5.) In the
second of these passages, (Titus 1: 5-9,) the term presbyter
and the term bishop are both employed, and the officer denoted
by them is clearly identified as an instructor in the faith.
Both these terms, though very similar in meaning, are used
to designate the ministry, because the one — presbyter — was
familiar to the Jews, and not known among the other nations,
and because the other — bishop — was familiar among the other
nations, and not common among the Jews. And as most of
the first Christian churches were composed of both converted
Jews and Gentiles, it was important to use both titles for their
teachers.
In the Septuagint or Greek translation of the Old Testament,
the term bishop is very frequently employed to designate the
office of overseer in a sense analogous to that in which it is em-
ployed in the New Testament. (Neh. 2 : 9, 14 : 22 ; Numb. 4:
16; 2 Kings 34: 12, 17.) The corresponding term "shep-
herds" is the common title given in the Old Testament to the
doctors of the people and to the prophets. (Zech. 2: 8, &c.)
126 APPENDIX.
And it is expressly declared that the officers of the church, in
the New Testament church, should be known by this title, ( Isa.
60: 17,) "I will make thy officers (in the Greek episcopi, or
bishops) peace." (See also Psalms 69: 25, compared with
Acts 1 : 20.) This very passage Clemens, in his Epistle to the
Corinthian church, quotes in confirmation of his view of the
officers of the church. We will only add, as has been already
fully shown, that in the Jewish synagogue the title of bishop
or its cognate terms, chazan, angel, &c., were given exclusively
to the minister who presided, and who had the charge of
preaching also.
And while it is thus manifest that both these titles were
adopted by the apostolic churches, it is beyond controversy that
they came to be the established names by which ministers were
known in the period succeeding the apostolic age. No other
words, except when they speak figuratively in order to vary
their language, are found in the apostoIvIC fathers, nor are
these titles used by them in any other than their original
synonymous application to those who occupied the pastoral
office. This I have fully proved elsewhere, and in part also in
this volume. Neither can any man tell when, or why, the title
of bishop came to be exclusively appropriated to an order of
ministers higher than presbyters, and having supreme authority
over them. That the terms presbyter and bishop are the same,
and applied only to one and the same office in Scripture, all
prelatists have been constrained to admit. And that there was
a gradual change in the use of these words, until at length the
term bishop was limited to the order of prelates, they also
admit ; but when or ivhy this change was introduced they can-
not, because they will not, tell. The truth is, as has been seen,
that one of the presbyters or bishops being necesarily ap-
pointed— as is the case now among all Presbyterians — presi-
dent or moderator of the body of presbyters, who watched over
the interests of a whole neighborhood, and who, from the
necessity of the case, then lived together, it became necessary
to call him by some distinctive name. The apostles called this
officer "the presiding presbyter," (1 Tim. 5: 17,) but as there
were two principal titles for the ministry, it came afterwards
to be the custom to call this "presiding presbyter," by way of
brevity, "the bishop," and the others "the presbyters."
And as many things then conspired to throw power and influ-
ence into the hands of this president, who was chosen for life,
the application to him of the term "the bishop," came to be
fixed, until at length it was regarded as indicating those pre-
rogatives of authority and power which circumstances had
attributed to his office. Thus was the higher order of pre-
latical bishops gradually introduced, with all the pride, ambi-
APPENDIX. 127
tion, and growing corruption, both in doctrine and in practice,
to which the prelatical system has given birth.
This view of the primitive order of the church, will at once
account for all subsequent changes ; meet all the difficulties of
the case ; and resolve all the problems which are proposed.
Thus, when prelatists draw out their lists and catalogues of
successive bishops, in the several apostolic churches, we find
them at once, so far as they are credible, in these presidents,
who would naturally constitute the individual representatives
of their brethren and contemporaries. In later times, when
there were several congregations in the same presbytery, the
president w-as made pastor of the ecclesia principalis, the
avdevTLxv ;\;a^€8/3a, which was 18109 dpovo<i^ his peculiar throne,
and thus would he in every way shine forth among the other
stars, as the most eminent and brilliant. But, even then, these
presidents were eminent only as the first in rank among their
colleagues in the same order and office, just as were arch-
deacons among the deacons, archpresbyters among the pres-
byters, archbishops among the bishops, and patriarchs among
the archbishops. Thus, also, among the archontes at Athens,
while all were equal in power, yet was one called archon, by
way of eminence. His name alone was inserted in the public
records of that year, which was reckoned from him. And so
also, was it among the five epohri at Sparta, of whom, in like
manner, one was chosen as president, and actually denomi-
nated Trpoearay:. as Plutarch informs us. So that a succes-
sion of single persons named above the rest in the apostolic
churches, would never prove that they were any other than
what we have described — the Trpoeo-Twre? or presidents of the
churches — especially as this title is given to presbyters as well
as bishops, even by Cyprian himself.
xA.gain, when prelatists taunt us with the evident existence
of diocesan prelacy at an early period, we find its origin in the
corruption and abuse of this apostolic presbyterianism, or paro-
chial episcopacy. "For," says the learned Whitaker, the dar-
ling of the Church of England, "as at the first one presbyter
was set over the rest of the presbyters and made a bishop ; so
afterwards one bishop was set over the rest of the bishops.
And thus that custom hatched the pope with his monarchy,
and by degrees brought him into the church."
Such also is the opinion of Vitringa, who says :* "From such
acts of communion, there were derived, in course of time, titles
and dignities altogether unknown in the early ages of the
*De Vet. Synag., Part II., ch. iii., in Bernard's Synagogue, pp. 155, 156.
See, also, pp. 178, 179, 214, and 229, where he shows how other similar
errors crept in. Dr. Hinds traces these offices to the same origin. Hist,
of Rise and Progress of Christianity, vol. i., p. 345.
128 APPENDIX.
church — for instance, it was necessary that some bishop should
summon the council, that some bishop should preside, and as
the presidents of the presbyteries had before this assumed to
themselves authority, had taken exclusively the title of bishop,
and thus came to be looked on as a distinct order from their
presbyteries; just so, the presidents of these councils arrogated
much to themselves, assumed a higher rank and office ; and
hence, the titles of archbishop, metropolitan, primate, patri-
arch, &c."
Thus it came to pass, that the title of bishop was associated
with all the pride, pomp, ambition, tyranny, licentiousness, un-
godliness, and infamy of men who never, or very seldom,
preached at all, and whose only business it was to lord it over
God's heritage, and to live in pomp and luxury, from the taxes
imposed upon the enslaved and superstitious church. The very
title of bishop therefore came to be identified with these enor-
mities, and to be a hissing and a by-word in the mouth of all
men. And when, therefore, the enormous mass of Romish
corruptions was thrown off the almost smothered church, at
the reformation, the reformers endeavored to cleanse the
Augean stable and to restore the primitive purity and sim-
plicity of Christ's church, they abstained for a time from the
use of this abominated title of bishop, in order to do away
the powerful association by which it was connected with all
that was hateful and fearful. It is not, however, true, as some
imagine, that they rejected the term, or were at all blind to its
true and Scriptural meaning. On the contrary, they every
where bring to light the Scriptural meaning and use of the
word in all their standards and confessions ; and every where
contended for it as the true, proper, and only signification.
This fact will not, and cannot be denied, since this demonstra-
tion of the original parity of the ministry constituted one of
the very first towers of impregnable defence, into which the
reformers betook themselves, and from which they could not
be, and zvere not, dislodged.
Thus Milton, speaking of the Presbyterian form, says : "It
is but episcopacy reduced to what it should be, and were it not
that the tyranny of prelates, under the name of bishops, had
made our ears tender and startling, we might call every good
minister a bishop."*
The Helvetic Confession thus speaks: "Therefore the
church ministers that now are may be called bishops, elders,
(or presbyters,) pastors and doctors."!
"Whereas," says Calvin, "I have indiscriminately called
♦Prose Works, vol. i., p. 52. See, also, pp. 9, 14. See, also. Lord
Brooke on Episcopacy, London, 1642, p. 2.
tHarmony of Confessions, pp. 234, 235.
APPENDIX. 129
those who govern the churches, bishops, presbyters, and pas-
tors, I have done so according to the usage of Scripture, for
WHOEVER executes the office of minister of the gospel, to them
the Scriptures give the title of bishops."*
"There are four ordinary functions or offices in the Kirk of
God," says the Second Book of Discipline of 1578. "the office
of the pastor, minister or bishop," &c. (Ch. ii. § 6.) This it
repeats in the chapter concerning them, (Ch. iv. § 1,) where it
says they "are sometimes called episcopi or bishops, because
they watch over the flock." And they add this solemn advice
to the several officers: "All these should take those titles and
narnes only (leist they be exalted and puft up in themselves)
which the Scripture gives unto them, as these import labor,
travell and work." (Ch. iii. § 7.)
"There are," said Adamson, in the General Assembly of
1572, "three sorts of bishops; my Lord bishop; my Lord's
bishop; and the Lord's bishop. My Lord bishop was in the
papistrie. My Lord's bishop is now when my Lord gets the
benefice, and the bishop serves for nothing but to make his
title sure; and the Lord's bishop is the true minister of the
gospel. "f
Again, in 1576, the General Assembly decided that "the
name of bishop is common to all who are appointed to take
charge of a particular flock, in preaching the word, adminis-
tering the sacraments, and exercising discipline with the con-
sent of the elders." This was in the days of Knox and
Melville. And Calderwood says: "The Pastor can see no
Lord-bishop in Scripture but the Lord's bishop only, — a name
of labor and diligence, and not of honor and ease."t
So much for the Church of Scotland ; and as it regards the
Church of England, a candid Episcopalian writer says : "It was
the judgment of her founders, (that is, of the Church of Eng-
land,) PERHAPS UNANIMOUSLY, but at all events generally, that
the bishop of the primitive church was merely a presiding
elder ; a presbyter ruling over presbyters ; identical in order
and commission ; superior only in degree and authority."§ But
for the full quotations on this point, I refer the reader else-
where.ff We will only here say, that in the "Declaration of
the Functions of Bishops and Priests, &c.," it is said : "Yet the
truth is, that in the New Testament there is no mention made
of any degrees or distinctions in orders, but only of deacons
or ministers, and of priests (presbyters) or bishops." And to
♦Comment, on Titus, 1 : 5.
tSee similar views of, in a sermon as quoted by Jameson in Funda-
mentals of the Hierarchy, p. 55.
IThe Pastor and Prelate, 1628, pp. 2, 3.
§Essays on the Church, p. 251.
ttSee Presbytery and Prelacy, p. 429, &c.
9 VOL IV.
180 APPENDIX.
this opinion these English reformers were more readily led,
because it was the unanimous judgment of the Canonists and
Schoolmen as well as of many of the most eminent of the
Fathers. Thus one of the Decretals collected by Pope Gregory
IX. was : "We call the Diaconate and the Episcopate sacred
orders, because the primitive church is recorded to have held
these alone."$ And the Council of Trent itself was forced to
allow that "the name and title of bishop was common to both"
bishops and presbyters. §
The Divines of the Westminster Assembly were very full
and explicit on this subject. In their debates on 1 Tim. 5 : 17,
as referring to ruling elders, Mr. Palmer argued that the pas-
sage could not refer to two sorts of officers, otherwise it would
imply "two sorts of bishops," which was thought to be a suffi-
cient absurdity at once to overthrow such an interpretation.
But had he only enjoyed a little of our "new light," he would
at once doubtless have perceived that our ruling elders are and
must be bishops, and that therefore the passage must refer to
them.^^
The authors of Smectymnuus, written in A. D. 1641, by five
of the most influential members of the Assembly, viz., Messrs.
Marshall, Calamy, Young, Newcomen, and Sparstow, prove at
length that it is of great importance to resume the familiar use
of the term bishop. They say,tt "Whether it be fit that the
name bishop, which in Scripture is common to the presbyters
with the bishops, (and not only in Scripture, but also in an-
tiquity for some hundreds of years,) should still be appropri-
ated to Bishops, and ingrossed by them, and not rather to be
made common to all Presbyters ; and the rather, because, first
we finde by wofull experience, that the great Equivocation that
lyeth in the name Bishop, hath beene, and is at this day a
GREAT PROP AND PILLAR TO UPHOLD LORDLY PrELACY, FOR THIS
IS THE GREAT GOLIAH, THE MASTER-PIECE, AND INDEED THE
ONLY ARGUMENT WITH WHICH THEY THINKE TO SILENCE ALL
OPPOSERS. To wit, the antiquitie of Episcopacie, that it hath
continued in the church of Christ for 1500 yeares, &c., which
argument is cited by this Remonstrant ad nauseum usque et
usque. Now it is evident that this argument is a Paralogisme,
depending upon the Equivocation of the name Bishop. For
Bishops in the apostles' times were the same with Presbyters
in name and office, and so for a good while after. And when,
afterwards, they came to be distinguished, the Bishops of the
Primitive times differed as much from ours now, as Rome
ancient from Rome at this day, as hath been sufficiently de-
tlbid., p. 409, &c.
§Reynoldson, in Boyce, Anc't Episcop., p. 17.
**Lightfoot's Works, vol. xiii., p. 75 ; also pp. 43, 46, 51, and 54.
ttSee pp. 91-93.
APPENDIX. 181
dared in this Booke. And The best way to coneute this
argument is by bringing in a community oe the name
Bishop to a Presbyter as well as to a Bishop.
"Secondly, because wee finde that the late Innovators which
have so much disturbed the peace and purity of our church, did
first begin with the alteration of words ; and by changing the
word Table into the word Altar; and the word Minister into
the word Priest ; and the word Sacrament into the word Sacri-
fice, have endeavored to bring in the Popish Masse. And the
apostle exhorts us, 2 Tim. 1 : 13, to hold fast the forms of
sound zvords; and 1 Tim. 6 : 20, to avoid the profane novelties
of words. Upon which text we will only mention what the
Rhemists have commented, which we conceive to be worthy
consideration, (Nam instruunt nos non solum docentes, sed
etiam errantes.) The church of God hath always beene as
diligent to resist novelties of words, as her adversaries are
busie to invent them, for which cause she will not have us com-
municate with them, nor follow their fashions and phrase newly
invented, though in the nature of the words sometimes there
be no harme. LET us keepe our forefathers' words, and
WE shall easily keepe our old and true faith, that we
HAD of the first christians!"
The sentiments of these divines may be further learned from
a judgment given by the British Parliament in 1645, which we
take from a publication entitled "An Ordinance of the Lord's
and Commons assembled in Parliament, &c. London, 1645,
4to. "Whereas," they say, "the word presbyter, that is to
say, ELDER, and the word bishop, do in the Scripture intend
and signify one and the same function, although the title of
bishop hath been hy corrupt custom appropriated to one, and
that unto him ascribed, and by him assumed, as in other things,
so in the matter of ordination, that was not meet: which ordi-
nation, notwithstanding, being performed by him, a Presbyter
joined with other Presbyters, we hold for substance to be valid,
and not to be disclaimed by any that have received it ; and that
Presbyters so ordained, being lawfully thereunto appointed and
authorized, may ordain other Presbyters," &c.
Other testimonies might be adduced, but it is unnecessary.
The views of Baxter and Lazarus Seaman have been adduced.*
Owen is very strong: "For the right and duty of rule is," says
he, "inseparable from the office of elders, which all bishops
OR pastors are." "Some there are," he adds, "who begin to
maintain that there is no need of any more but one pastor,
bishop or elder, in a particular church, other elders (whom
♦See Baxter on Episcop. ch. iii. pp. 11, 12, 156; Pt. ii. p. 5; and Disput.
on Ch. Gov. 218.
132 APPENDIX.
he elsewhere calls assistants) for to rule being unnecessary."§t
Milton will also represent the opinions of his time. In his
Treatise of Christian Doctrine, he says :§§ "The ordinary min-
isters of a particular church are presbyters and deacons.
Presbyters are otherwise called bishops bishops
and presbyters must therefore have been the same."
Elsewhere he says : "Bishops and presbyters are the same to
us both in name and thing."* "It will not be denied that in
the Gospel there be but two ministerial degrees, presbyters and
deacons."t "Through all which book can be nowhere, either
by plain text or solid reasoning, found any difference between
a bishop and a presbyter, save that they be two names to signify
the same order. "| "A bishop and presbyter is all one both
in name and office. "§
The conclusion of the whole matter then is, that among all
the reformed churches there was at first undivided agreement
in the opinion that the title of bishop belonged to presbyters or
ministers. They also did in fact so apply it in all their official
documents and standards, and in all their arguments with Ro-
manists and prelatists. The term bishop therefore is the offi-
cial title given by the reformers in common with presbyter, to
the ministers of the gospel. And though, for the reasons we
have given, the common use of this term in every day parlance
was not thought expedient, yet we have seen that such a use
of the word was plainly desired and ultimately expected, and
its importance fully appreciated.
And since the obloquy and disgrace then commonly attached
to the very term bishop, is no longer associated with it ; since
on the contrary it is now connected with the highest office for
dignity and honor in a large branch of the church ; and since
the very scripturality of the name is made a ground for sup-
porting the scripturality of this prelatical office; — it is high
time that the public mind should be disabused, and the true
nature of the Christian ministry be held up to the public view
by appropriating to it the name and title which were given to
it by its great founder.
So thought the framers of our standards. I do not recollect,
nor can I find, any passage (except that in which all the vari-
ous names of the ministry are given, with their explanations,
Form of Government, chap, iv.) in which ministers are called
§tWorks, vol. XX. pp. 478, 480, 481. See, also, Lord Brooke on Episco-
pacy, p. 2 ; Professor Jameson's Fundamentals of the Hierarchy, pp. 55
and 213; Dr. Aleander's Hist, of the Westminster Assembly, p. 88; Jame-
son's History of the Culdees, pp. 330-332.
§§Vol. ii. pp. 180, 181.
*Speech for the Liberty of Unlicensed Printing, Prose Works, i. 314.
tLikeliest Means to remove Hirelings, &c. iii. 356.
jOf Prelatical Episcopacy, i. 60.
§Ibid. 75. See, also, page 76.
appe;ndix. 188
presbyters. The zvord is certainly not used in the whole of
our Confession of Faith, but only the term minister. (See
chap. XXV. § 3; chap, xxvii. § 5; chap, xxviiii. § 2.) Neither
is it employed in the Larger Catechism, (see Questions 108,
150, 169,) nor in our other standards, so far as I have re-
marked.
The term most frequently employed in our standards to char-
acterize the ministry is the word minister. (Conf. of Faith as
above ; Form of Government, chap. i. § 2 ; chap. ix. § 4 ; chap.
X. § 7, 8 ; chap. xv. 2; chap. xxii. 3.)
The word teacher is also once used as a general term for
ministers. (Form of Government, Introduction, § 5.)
The term pastor is also, in a very few cases, used in refer-
ence to the charge of a particular flock. (Form of Govern-
ment, chap. ix. § 1, and chap. xv. § 1.) But this word "pastor"
is not the term, as is supposed, most frequently applied to the
settled ministers of particular churches. The term minister is
much more frequently applied for this purpose. (See Form
of Government, chap. x. § 2 ; chap. xiii. § 4 ; 16 title, and
sections 2, 3 ; Directory, chap. ii. § 2 ; chap. iii. § 3 ; chap. v.
§ 4 ; chap. vi. § 1 ; chap, xii., &c.
And now as to the term bishop. In the very first place in
which our Book defines particularly and carefully the officers
of the church, (Form of Government, chap, iii.,) the teachers
or ministers are expressly denominated "bishops" or "pastors,"
the two words which have the same meaning in their original"
derivation. The term bishop is here used for ministers univer-
sally, whether they are in charge or not, and whether they are
evangelists or not, just as it was used by the prophets to signify
doctors who had no particular charge. The next chapter is
headed "Of Bishops or Pastors," (chap, iv.,) and under this
heading the term Presbyter is given, as the fourth term applied
to the office, while the term "bishop" is also used. It is also
found in many other places, and in the same unlimited sense.
It is not confined to a minister having charge of a fixed con-
gregation. It is applied to the ministers who constitute (with
the elders, who are carefully distinguished) a Synod; (Form
of Government, chap xi. § 1 ;) and that it is here to be taken
in its unlimited sense, appears from the fact that in section
second it is interchanged with the term "minister." So also
it is applied to the members of the General Assembly, (chap
xii. § 2,) who are also called "ministers." (Sections 2, 3
and 7.)
Again in chap. xvi. § 1, which is headed "Of the translation
or removing a Minister from one charge to another," it is said,
"no bishop shall be translated," &c. In the second and third
134 APPENDIX.
sections it goes on to speak of these same "bishops" as "min-
isters."
Again in our Book of Discipline, chap v., we are instructed
as to "Process against a Bishop or Minister."
In a note to chapter iv. of the Form of Government it is ex-
pressly thought, that "as the office and character of the Gospel
Minister is particularly and fully described in the Holy Scrip-
tures under the title of Bishop — and as the term is peculiarly
expressive of his duty as an Overseer of the Hock, it ought not
to be rejected."
This judgment of our church we believe to be important, and
worthy of being carried out into practical application at the
present time. Romanism and prelacy are making desperate
efforts to sustain the divine right and title of their apostolical
succession of "bishops," with all its consequent claim to an
exclusive possession of the marks and elements and grace of
the true church of Jesus Christ. Now this doctrine we be-
lieve to be the mark of the beast, the very evidence and proof
of Antichrist, and the blasphemy of the foretold usurper who
should sit in the temple of God as God, and arrogate to his
unchristian system of formalism and superstition the name,
title, and attributes of God's visible church. We are bound
therefore to contend earnestly against this radical error, from
which so many other errors spring; and by laying our axe to
the root of the tree, most certainly destroy its baneful and de-
structive growth.
Now to our mind it seems clear that this whole pyramid of
error took its rise from the early and gradual appropriation of
the scriptural term bishop to the unscriptural and man-made
prelate. For by covering himself with the garb and character
of God's true ministry, the wolf got undiscovered entrance
into the fold, and remained unobserved, until by his gradual
efforts he had secured to himself power and might, when he
was enabled to throw aside his sheep's clothing and subject the
simple-minded and unthinking sheep to his imperial and irre-
sistible sway. And by the very same process by which the
wolf got into the fold, is he to get out. Full many of the
thoughtless sheep are still led only by outside appearances, and
are therefore satisfied that prelates are what they pretend to
be, because they wear God's own heaven-appointed title, un-
disputed and uncontradicted. Names are things.* They are
realities. They speak louder than books or refutations, and
are heard by those who cannot and who will not read. And
from our own efforts to find out the truth in the case, we are
verily of opinion that three-fourths even of the most intelligent
*On this subject see Coleridge's Aids to Reflection, p. 152, Eng. ed., and
Taylor's Ancient Christianity, vol. i. p. 74.
APPENDIX. 186
prelatists could give no better reason for believing in their
"Bishop" than the fact that he is a bishop, and that the Bible
most assuredly speaks of bishops.
We are therefore called upon, not only in our standards, but
in our official documents and daily usage, to proclaim abroad
and in the ears of all men, that prelatical bishops are deceivers
and impostors ; that they are wolves in sheep's clothing ; — and
that they are the thieves of whom our Saviour speaks, who
came not in by the door, but climbed up some other way into
the fold. They are they who, when the good man of the house
was asleep, came in and took possession, and having robbed
him of his "good name," turned him out of doors, proclaimed
themselves masters of the house, and then proceeded to beat
the Lord's servants and unmercifully to abuse and enslave
them to their vile ends of corruption and heresy.
Such a common and familiar use of the term bishop, not to
the exclusion of any other, but in interchange with them, we
are under obligation to adopt.
It is due to God, and is positively required at our hands.
It is said indeed, that because the term bishop has been so long
appropriated in this way, that its original sense would not be
understood without a comment, and that therefore, "to avoid
the trouble, let our ministers be called by that name by which
they are most generally known."
Now is there not a glaring inconsistency between these pre-
mises and this conclusion? By whom is this appropriation
made? By the reformers? — No, they unanimously rejected it.
By the framers of our standards? — No, I have shown that they
openly, and loudly and constantly protested against it. By the
church of Scotland? — No, I have given proof that she has
always demanded and is now reclaiming this too much disused
title. By the Congregationalists ? — No, they too are contend-
ing for the truth in this matter. By our Baptist friends? —
No, they too are restoring the word to its proper and familiar
usage. By our own church? — No, in her published records you
find her ministers put down as bishops — while in many of her
synods and presbyteries the same proper custom is adopted.
This robbery then is sanctioned only by the depredators — and
is this a reason for allowing them a peaceful possession of
stolen goods? Surely not.
Have we a right to allow prelatists and Romanists this
peaceable appropriation? I trow not. This is not a matter
of indifference, but of moment. Did not the Holy Ghost him-
self expressly make and denominate presbyters bishops? Is
not this solemn truth more than once distinctly affirmed in
Scripture? (See Acts 20: 28, and 1 Peter 5:2.) And does
not the same divine Spirit every where in the Bible use the
1S6 APPENDIX.
term bishop and the term presbyter for one and the same min-
istry ? Have we then any liberty to lay down or to disuse this
title? Have we any power to allow corrupters of God's word
and ordinances to appropriate this title to diocesan prelates —
the fruitful source of all ecclesiastical evils? Can we, as
Christians — as Presbyterians — who are set for the defence and
maintenance of the truth, g-ive place to such unhallowed per-
versions of God's Word, and abuse of God's Holy Spirit?
But we may do so, it is said, to avoid the trouble of giving a
comment! And is it thus we act in reference to the equally
appropriate claim to "catholicity" — to "the one holy and apos-
tolical church" — "the true church" — "penance" — "confession"
— "regeneration" — "priest" — "altar" — "sacrifice" — and many
other similar things ? Is it not the glory of our church that
she is A PROTESTANT — that is, a protesting — church, continu-
ally bearing her testimony for all that is truth, and against all
that is error — whether men will hear, or whether they will for-
bear? Let us then for God's sake — for the truth's sake — for
the sake of a pure Bible, and church, and ministry, and wor-
ship— proclaim with all our might that our ministers are the
TRUE SCRIPTURAL BISHOPS, AND THAT PRELATES ARE USURPERS
OF A TITLE TO WHICH THEY HAVE NO ONE SINGLE CLAIM OR
QUALIFICATION, ACCORDING TO THE SCRIPTURES.
We are required therefore from duty to God, and to his in-
spired word, and to our belief in its full and plenary inspiration,
and the designed intention with which it has ordained all that
pertains to the church and its ministry, to retain, and use, and
glory in the name and title of bishop ; and to contend earnestly
against those who have audaciously set themselves in opposition
to the Lord and his anointed servants. But consistency not less
than duty and a sense of justice, demand the same course. We
affirm that the term bishop is synonymous with the term minis-
ter. So thought our reformers, and so teach our standards
every where. And yet while other claimants daily and con-
stantly deny our teaching, and appropriate this title to an order
of ministers whom we regard as introduced by men, and not by
God, shall we tamely allow them the undivided use of a title
which our divine Master placed as a diadem around our brow ;
told us to wear as a crown of honor ; and which we can never
forfeit or lay aside, without disgrace, dishonor, and defeat?
Such a use of this title therefore we owe to ourselves, to our
Protestant brethren, to God who called us to this liberty ; and
not less to those who, to their own injury and to the injury of
the church of Christ, commit such crying sin against the truth,
inspiration and integrity of the Bible, and against the rights of
the church universal.
APPENDIX. 187
We are called to this duty in self-defence. Our standards
already proclaim to the world our claim to the title of bishop.
Our arguments with prelatists every where assume and urge
these claims. And whatever opprobrium, or misconception, or
abusive imputation of ambitious or improper motives may be
made, are noiv and have been incurred. We are already, and
necessarily, implicated in all this evil, if evil it be. And we are
so while we reject the common use of this term, without the
opportunity of self-defence, and in an attitude of glaring incon-
sistency and cowardly timidity which bespeaks conscious diffi-
dence in the justice of our claims. But by boldly, openly, and
as men, assuming our divine title, we will then make it neces-
sary for those who know not the truth to find it out, and for
those who do not think upon it, to lay it to heart and feel all its
impressiveness and force.
It has been urged indeed in opposition to this course, "that
the term bishop, ever since the word was adopted from the
Saxon, has been given to a superior order of clergy, and that
general use has fixed that signification of the term." It is
therefore argued, that since the term bishop is exclusively a
Saxon word, and has ever designated a superior order of clergfy,
Presbyterian ministers cannot employ it without absurdity and
contradiction.
Now the basis of this argument we reject as contrary to fact.
It is not true that the term bishop is exclusively Saxon, or that
it has always been allowed to mean a superior order of clergy,
such as prelates. This we will prove by the testimony of Rich-
ardson and Webster. Such objectors have been misled by the
partial exhibition of the true relations of this word as given by
Dr. Johnson.
"This word (Bishop,) says Richardson,* "upon the in-
troduction OP Christianity pound its way into all the
European languages. A. Saxon, bisceop ; Dutch, bischop ;
German, bischof ; Swedish, biskop ; French, evesque ; Italian,
vescovo ; Spanish, obispo. A bishop," he adds, "is literally an
overlooker, an overseer." This is the only meaning he gives
the word.
"This Greek and Latin word," says Webster,t giving the
Greek and Latin forms of the word Bishop, "accompanied the
introduction of Christianity into the west and north of Eu-
rope, and has been corrupted into the Saxon, biscop ; Swedish
and Danish, biskop; Dutch, bisschop; German, bischof; Italian,
vescovo ; French, evesque ; Spanish, obispo ; Portuguese, bis-
po; Welsh, esgob; and Irish, easgob; in Arabic and Persic,
oskof." And the two first meanings given to the word, are —
♦Dictionary of the English Language,
tibid. edition of 184t.
188 APPENDIX.
"1. An overseer or spiritual superintendent, ruler, or director;
2. In the Primitive Church, a spiritual ocerseer; an Elder or
Presbyter; one who had the pastoral care of the church."
Now, from these facts and statements it is manifest —
1. That the term bishop is a corruption of the Greek word
episcopos, the first letter being left off, and p softened into b,
thus making his cop.
2. That the Greek word episcopos used in the New Testa-
ment to designate the ministry, was, from the very introduction
of Christianity, carried with the Gospel and the ministers of the
Gospel, into all the languages of the countries into which
Christianity was introduced.
3. That the various churches in all parts of the world, in
order to designate the ministry of the Gospel, did not adopt a
term which had been used among them to imply a superior
order above some inferior order, but did, hy express design,
adopt, in some modified form of pronunciation, the original
term given to the ministry by the Holy Ghost in Scripture.
4. That the term bishop is not Saxon, but the Greek word
episcopos shortened into piscopos, thence into piscop, and
thence, for the sake of euphony, into biscop and bishop.
5. That in the primitive use of this word, in all parts of the
world, and in all languages, it meant, not a superior order of
clergy, but just what it means in the word of God, "an elder
or presbyter, one who had the pastoral care of the church."
And if the reader will look into the author's work on "Presby-
tery and Prelacy," (see pp. 111-114, &c.,) he will find abundant
proof from the fathers to show that the term continued to be
regarded in the same light for centuries.
The English term bishop is therefore the Greek term epis-
copos, modified so as to suit the idiom of the language. Now
what is the meaning of the Greek term episcopos throughout
the New Testament? Let Bishop Onderdonk answer. "The
name bishop," says this prelatic champion, "which now desig-
nates the highest grade of the ministry, is not appropriated to
that office in Scripture. That name is there given to the mid-
dle order of presbyters ; and all that we read in the New Testa-
ment concerning bishops, (including of course the words
overseer and oversight,) is to be regarded as pertaining to that
middle grade." Such is the admission of Bishop Onderdonk,
which no man of understanding will now venture to gainsay.
And what then is and must be the inference? It is manifestly
this, that since the English word bishop is the Greek word epis-
copos, only in a modified form, the English term bishop can of
right refer only to the order of presbyters, and not to the higher
grade of prelates. The term bishop does not, and cannot, by
APPENDIX. 139
any use of man. be made to mean a superior order of clergy ;
but is exclusively applicable to the one order of presbyters.
This whole argument is, therefore, a flimsy sophistry, founded
on a baseless assumption, which is the very reverse of the truth
in the case.
Now, as we regard this question, it is a matter of great and
momentous consequence. It involves the whole question of
the Divine inspiration and authority of the sacred volume ; the
supremacy of God's word ; and the sovereignty and headship
of Christ, as the only lawgiver and legislator of his church.
God seems to have thrown around this matter the most solemn
and unutterable sanctions, for it is explicitly declared that pres-
byters are made and denominated episcopoi, that is, bishops.
"by the Holy Ghost." Here the title of bishops is given by the
Holy Ghost to presbyters, and not to any superior order of
clergy. The word bishop is not then an old Saxon term for a
superior order of officers, but is expressly, and by design, the
original Greek term modified and altered, so as to become a
Saxon and English word.
Is this, or is it not, the case? If it is — and who can deny
that it is ? — then who is he that will dare to sanction the appro-
priation of this term to an order of clergy superior to pres-
byters ? What is this but to assume Divine prerogatives ; to
undo what God has done ; to unsay what God has said ; to gain-
say the Holy Ghost himself ; to tread under foot the inspired
volume ; and by the authority of man to alter and subvert the
teachings of heaven ? We have no more right to alter the de-
cision and teaching of God respecting the title bishop, than we
have respecting the doctrine of justification by faith. The one,
as much as the other, is above our reach and beyond our power.
We have no liberty m this matter. It is not a question of ex-
pediency at all. It is a matter of revelation, and of plain, posi-
tive, and commanded duty.
"But for fifteen centuries," it is said, "the world has attached
to the term bishop the idea of a superior order of clergy."
And what is that to us? For the same time it has overturned
the order of Christ's house and the doctrines of Christ's gospel,
and taught for doctrines the commandments of men. Our
creed is not found in the faith or practice of the last fifteen
centuries, but in "the word of God that liveth and abideth for
ever." Here is our faith, and woe is unto us if we do not teach
whatsoever is here commanded, even though it be "one of the
least commandments."
"But the assumption of the title bishop, will inevitably sub-
ject us to popular suspiciou and ridicule." Let it do so. Let
men laugh at us, and have us in derision. This is not our busi-
ness or our concern. Duty is ours. God has spoken, and we
140 APPENDIX.
cannot alter his declarations. We must obey God rather than
men. We must do nothing less than God requires, and all
that he requires. And as he has, by the Holy Ghost, given to
presbyters this title of bishop, it is our duty to give it to them
also. But all this dread of ridicule is pusillanimous and cow-
ardly. The world cannot meet the question and ridicule us.
They will themselves be put to shame. Our use of the term
will lead to inquiry, and inquiry to conviction, and conviction
to the commendation and imitation of our course. Whether
we can alter current views or not, in this case we are bound to
try, and, as far as we are concerned, to persist. The world is
as much against our doctrines as against our polity. But both
are of God, and both must be held forth, whether men will
laugh or curse, hear or forbear. Neither will we bear our
testimony in vain. Other denominations are joining us, and
most assuredly the time is coming, when the; Title bishop,
GIVEN BY the Holy Ghost to presbyters, will be given to
NONE but presbyters.
Other objections might be distinctly noticed, and have been
replied to elsewhere, but it is unnecessary, as they have been
already indirectly adverted to, or altogether removed. We will
only notice one or two remaining difificulties. "So plain and
so particular are our standards on this subject," it has been
said, "that when a man is ordained a minister, sine titulo, he is
not called a Bishop at all, but an Evangelist ; that is, a presby-
ter, not bound to any particular parish or cure — a presbyter
like about one-half of those in our church ; for I presume at
least that proportion were either ordained evangelists or are
acting as such. It is supremely idle to call a man bishop
whose relation to a cure of souls is not sufficient to warrant our
calling him, in any proper sense, even an evangelist."
We are very much amazed at the statements in this objec-
tion. The definition here given of an evangelist, so as to serve
the purpose of the objector, is not that given by the standards,
or the usage of our church. Our standards define this office in
chapter xv. and chapter xviii. of "The Form of Government."
In chapter xv. § 15, an evangelist is defined to be one ordained
"to preach the gospel, administer sealing ordinances, and
organize churches in frontier or destitute settlements." And
in chapter xviii., he is in like manner spoken of as "a mission-
ary sent to any part to plant churches or to supply vacancies,
and ordained without relation to particular churches."
Our Book, therefore, does not plainly and particularly attach
the term evangelist to all ministers who may at any time be
without charge. Neither would the term be understood, if
used in reference to a minister who is at the time not in charge
of a congregation, though locally occupied in some other busi-
APPENDIX. 141
ness of the church. And we have already seen that our church,
in her public standards, plainly, and indubitably, and repeatedly,
emplovs the term bishop for ministers universally, -whether they
are in charge or not. That our church has done wrong in
ordaining men when they were not sent forth as evangeHsts,
nor installed over any particular charge, is unquestionably true.
But this evil is not remedied by withdrawing from such per-
sons the name of bishop, but by the church courts taking heed
not to lay hands suddenly or unadvisedly on any man.
But we proceed to notice the last objection. "While I am
on this topic," says the same eminent objector, "let me suggest
a collateral doubt. If it is a bishop that we all must be, then
bishop be it. But in this case none but bona Me bishops can
sit in our church courts."
In this objection, the author assumes the very point in dis-
pute, to wit, that they only are bona Me bishops, who are
placed over some particular church, whereas the contrary has
been made incontrovertibly plain. Our standards do not thus
use the term bishop, but use it in a general sense, as applicable
to all ministers who have been ordained. So much, therefore,
for these objections to the use of the term bishop. Whether
they have any manner of weight in them, we leave our readers
to judge ; certain it is that the use of the term is authorized and
required by our own Standards— by the Word of God — and by
all the Presbyterian churches throughout the world — and also
by expediency, consistency, and a due regard to our own char-
acter and standing.
This objector adds: "Let us not go too fast. Our fathers
were wise men, and we shall find, if we will carefully examine,
that their smallest doings had sense in them, and Scripture for
them. Some think we are all very wise too, and perhaps we
all are. I only suggest doubts."
Now the sarcasm here is entirely misapplied, and turns only
its keen edge against its author. He is the innovator. He
LIBELS THE WISDOM AND GOOD SENSE OE OUR FATHERS. He it
is who would oppose the use of a term for which, as even he
allozvs, we have the unquestionable sanction of Scripture. His
doubts are therefore baseless. They neither rest on the author-
ity of our standards— of our fathers— or of Scripture. That
in Scripture the term bishop is employed as a general title, and
applied to all ministers our objector allows, whatever more
extended application he may suppose it to have. That it is
thus used in our standards, we have abundantly shown. And
that it was thus used by our fathers, "whose smallest doings
had sense in them, and Scripture for them," we have fully
demonstrated. Let the objector then be assured of the perfect
truth and applicability of what he says, and which we cordially
142 APPENDIX.
adopt : "One thing I find, and I find it more and more as I ad-
vance in years, and therefore more wary; there is often more
in a thing- than one sees at first. So I am well satisfied it is
here ; and for one, I stand by old land-marks."
Let us then, without fear or shame, ridicule, or banter, or
the absurd imputation of vanity or ambition — let us introduce
familiarly the use of the title bishop in that sense in which it
has been given in Scripture, and ever used by our fathers, and
by our present standards.
We will only add, as one additional reason, that to the use of
this title of bishop in all our ecclesiastical proceedings and
public references and advertisements, we are urged by the wide-
spread unanimity with which our churches of every name, and
in every land, are now reverting to this practice, and openly
acting upon it. We had noted down many references to the
common and designed use of this word in the works and peri-
odicals of many dififerent denominations, both in this country
and in England ; but the practice has now become so common,
that any specification would be useless. The formal determi-
nation has been made by many bodies in this country to intro-
duce this term into their customary proceedings. This has
been done by some of the New-England Associations, by the
Baptist denomination, by the Lutheran church, and by many
Presbyterian bodies. It is now very common in Scotland ; is
under consideration among the Congregationalists ; is, to some
extent, supported by the Wesyelan body ;* and has, as we were
informed in Ireland, occupied the attention of the Congrega-
tional body in that country, by one of whose ministers we were
requested to prepare this summary of our views upon the sub-
ject.
The adoption of the term bishop equally concerns all de-
nominations, and if all unite in the practice, or even a consider-
able number, the term will come sufficiently into use to secure
the ends in view. For ourselves, we regard the matter as of
great practical moment ; and while it can do no harm, it will,
we think, accomplish much good. The use of the term we are
not at liberty to abolish, if we could ; and every reason forbids
such a disuse of it, if it were allowable. Not only is it true,
as we have said, that to many the common and apparently un-
questioned use of the term authenticates the scriptural claims
of prelatical bishops, but it is also true, (and to this closing
remark we ask special attention,) that from this established use
of the word even the most learned advocates of prelacy are in
the constant habit of inferring the existence of such prelatical
bishops in the early ages and writers of the Christian church.
We have met with no writer on the Episcopal side of the ques-
*See Powel on the Apostolical Succession.
APPENDIX.
143
tion, not excluding the late, but now degraded Bishop Onder-
donic, who does not pursue this most Jesuitical and irrational
mode of defence. Why they do so is very obvious, since this
play upon words is the only possible pretence by which the
earliest writers can be forced to speak like Episcopalians, or
make out even three of the many orders which the prelacy has
made essential to the church. But hoiv they can do so, in com-
mon honesty, is another question, which is very far from being
open to an easy explanation. When such writers are compelled
to do so, they will assume great credit for candor by admitting
that in Scripture the terms bishop and presbyter are synony-
mous. But instead of arguing from this established meaning
of the word in interpreting the fathers,— until these fathers
themselves teach us that a different interpretation had been
adopted by them, however wrongly,— they assume, on the con-
trary, that because at a late period in the history of the church
the word bishop undoubtedly did mean an order claiming higher
powers than presbyters, that therefore it must be understood
in this sense in the very earliest of the fathers. But the same
reasoning would justify the interpretation of the word bishop
in this prelatical sense in the Scriptures, which they admit can-
not be the case ; and it would also justify all the other heresies
and abuses which the Romish church bases upon the present
conventional use of such words as priest, high-priest, altar,
penance, confirmation, confess, &c.
The importance, therefore, of familiarizing the minds of men
with the true and only proper meaning of the word bishop —
for let it never be forgotten that this is a term which the Holy
Ghost has thought fit himself to define and appropriate— must
be apparent. With this meaning clearly before them, they will
be prepared to read the early fathers, or passages from them,
understandingly, and not through the medium of Episcopal
bias and unrighteous prejudice ; and they will not therefore be
so ready, as thousands have been, to fall into the trap laid for
them by crafty men, who lie in wait to deceive and_ ensnare
souls into their dangerous and delusive system. And if at any
time it is important, and our duty, to preserve men within the
limits of that church which we believe to be most accordant to
the pattern laid down in the mount ; how much more is this the
case iiozv. when the distinction between low and high church
Episcopalians has been openly discarded even by such organs
as "The Episcopal Recorder ;" when the low church party, rep-
resented by the Cecils, the Newtons, the Venns, and the Scotts,
no longer exists in any avowed form or to any extent; when
the lowest Episcopalians now to be found are "Evangelical
High-Churchmen;" (a contradiction, and an absurdity;) and
when the onlv ambition now found among this party is to exalt
144 APPENDIX.
their denomination, and to reject as slanderous, all allusions to
any difference or division or possible separation in the Episco-
pal church. The truth has now been openly and unquestion-
ably sacrificed in that church to the claims of heretical unity
and fictitious peace, and they who should be found coming out
from a body now given over to the belief and approval of false
and dangerous doctrines, are on the contrary found glorying
in their shame.*
We rejoice, therefore, thatjn our place in the General As-
sembly of our church some years ago, we were permitted to
give origin to the present extended movement on this subject,
by the introduction and subsequent discussion of the following
overture. "Whereas in the New Testament the term bishop
is used synonymously with that of presbyter as descriptive of
the ministerial office ; whereas this term has come, by the eccle-
siastical usage of a particular denomination, to be appropriated
to an order of ministers claiming to be superior to, and distinct
from, presbyters ; and whereas from our reluctance — in conse-
quence of its association with intolerance and civil jurisdic-
tion— to employ this term in its original and proper significa-
tion, (as used in our standards,) this error has been
countenanced and greatly promoted. Therefore resolved, that
the General Assembly recommends to all its Synods and Pres-
byteries to employ the term bishop in their regular minutes,
lists, and statistical tables ; and to all ministers, elders, and
church members, to introduce the use of the term, as the ordi-
nary official title of ministers, on all proper occasions."
In allusion to these efforts, Mr. Lorimei, of Glasgow, in his
Manual of Presbyterianism says:§ "Episcopalians obtain an
undue advantage over their brethren in other communions,
from the word "bishop" in the English language having come
to describe the overseer, not of a congregation, but of the
clergy. This is not, however, its original meaning. It simply
signifies an "overseer." Presbyterians and Congregationalists
are equally entitled to use it as Episcopalians, and to apply it
to their ministers as "overseers" of the Christian people.
Where met with in Scripture, Christians should always remem-
ber that it means nothing but the pastor and overseer of the
congregation, and that the same is its meaning in the earliest
period of the primitive church.
And in his work on the eldership, Mr. Lorimer adds rf "Per-
haps it would tend to correct false impressions as to officers in
the Presbyterian church, were the Presbyterians of this country
to adopt the practice which is followed by their brethren in the
*0f course there are noble individual exceptions, but they are very much
out of place, and impotent to stem the tide of evil.
§Edinb. 1842, p. 29.
tGlasgow, 1841, p. 44
APPENDIX. 145
United States of America, of using only Scriptural names when
speaking of their ecclesiastical officers. Thus, in reporting
members to the General Assembly of the Presbyterian Church
of America, ministers are styled bishops, and elders are de-
nominated ruling elders. This restores the word bishop to its
primitive Scripture meaning, and deprives our Episcopalian
friends of an undue advantage which they possess, from the
popular impression that there can be no bishops but diocesan
bishops, such as govern the Church of England, owing to the
word in common speech being appropriated to them. In the
same way, the term elder would be speedily freed from absurd
and unmerited reproach. More error is conveyed and perpetu-
ated by incorrect names than many imagine. They exert an
injurious influence even over minds which know better."
10 — ^voi, IV.
NOTES.
Note a.
The following- vindication of the order of the Free Church
Assembly, on Elders and Deacons, is taken from The Free
Church Magazine for August.
The Assembly's Act on Blders and Deacons.
■ Two objections may be, perhaps we should say, have been,
urged against this Act, and we propose here shortly to consider
them. The one is, that too much power is given to the Dea-
cons ; and the other that too much power is given to the Elders
The first objection is that too much power is given to the
Deacons. On referring to Scripture, we find that the Deacon's
office was established because of complaints that the poor were
not sufficiently attended to, and the Deacons were appointed
for the distribution of the alms of the church among such of
the disciples as had need. "Look ye out among you," said the
apostles, "seven men, whom we may appoint over this busi-
ness." It is nowhere expressly stated that any portion of the
ecclesiastical goods was to be administered by them, except that
which was destined for the relief of the poor. — Acts 6 : 1-4 ; 1
Tim. 3 : 8-13. Now, the objection is, that the Act of Assembly
gives the Deacon a much more extensive charge, and invests
him with authority in the disposal of the whole of the church's
patrimony, — not only that which consists in alms for the poor,
but also that which is designed for the support of the ministry,
and for the erection and repair of our places of worship.
It is true that the Act in question does all this, and that in all
temporal matters whatever, in the whole secular business of the
congregation, it places the Deacon on a perfect equality with
the Elder, so far as determining how the ecclesiastical goods
are to be administered is concerned, and confers on him, more-
over, an executive function, whereby he is to give effect to the
resolution which the office-bearers at large have seen fit to
adopt.
But we see not in this that there is any unwarrantable
stretching of the Deacon's office so as to make it embrace
objects and powers inconsistent with, or beyond its scriptural
design. For it should be observed, that there were two reasons
for the institution of the Deaconship. The one may be said
to have been more peculiarly the people's reason ; and the other,
that of the apostles. The people's reason was, that the widows
might not be neglected in the daily ministration ; and the
NOTES. 147
reason stated by the apostles was, that they mig-ht be enabled
to give themselves more exclusively to their spiritual duties,
and not to be compelled "to leave the Word of God, and serve
tables." From the people's reason we gather, that one part of
the secular business of the church was sought to be more effect-
ually provided for by the appointment of Deacons, namely, that
part which related to the supply of the wants of the poor ; and
from the apostles' reason we may conclude that the Deacons
were to have to do with the whole matter of the daily ministra-
tion, and the service of tables ; that is to say, with the manage-
ment of the church's whole temporal affairs. The daily ministra-
tion and the service of tables cannot, we conceive, be viewed as
having consisted merely in the relief of the poor, according to
the usual acceptation of the word. At the time when the office
of Deacon was introduced, the disciples of the Lord had all
things common, and "as many as were possessors of lands or
houses, sold them, and brought the prices of the things that
were sold, and laid them down at the apostles' feet ; and distri-
bution was made to every man according as he had need."
Acts 2 : 44-46 ; 4 : 32-37. "Every man" had his portion out of
that common fund. The generous donors, who had placed in
it the proceeds of the sale of their property, received theirs.
The destitute widows had a title to theirs. So also had the
apostles themselves. And out of that same fund must all pay-
ments have been made which were connected with the dispen-
sation of the ordinances of Christ. It is highly reasonable,
therefore, to conclude, that the service of tables and the daily
ministration embraced all the ordinary disbursements of the
church, and its whole temporal business ; and that the appoint-
ment of Deacons was resorted to for the purpose of lightening
the burden of the apostles, in respect of the entire class of
secular duties, that their minds might be left more free and
undisturbed for the exercise of prayer, and the ministry of the
Word. "Duties of a secular nature," the apostles substantially
said, "however important these duties may be, cannot be
allowed to interfere with the due exercise of the spiritual func-
tions which we are called to perform ; and when the care of the
temporal concerns of the church becomes so weighty and en-
grossing as to be incompatible with the charge of men's souls
and the preaching of the gospel, it is essential to have other
office-bearers through whom we may obtain the requisite relief,
and on whom the main burden of the outward business of the
sanctuary may be devolved."
In conformity with this view, and, doubtless, on such grounds
as have been stated, the Second Book of Discipline says of the
Deacons, — "Their office and power is to receive, and to dis-
tribute the haill ecclesiastical goods unto them to whom they
148 NOTES.
are appointed." True, it is immediately added — "This they
ought to do according to the judgment and appointment of the
Presbyteries or Elderships, of the tvhich the Deacons are not,"
Sec. ; and this may be reckoned scarcely compatible with the Act
of Assembly which gives the Deacon the very same vote and
authority in disposing of the congregational funds, as it gives
to the Elder or the Minister. We think, however, that the
power of regulation here assigned to the presbyteries of the
church, where the Deacons have no seats, may be rather re-
garded as analogous to the power exercised by the commis-
sioners of Presbyteries in General Assembly convened, when
they regulate, either directly, or through their committees, the
sustentation of ministers, or when they pass an act, as they did
in the present case, specifying the purposes to which the church
funds are to be applied, and laying down the rules of secular
administration ; and, at all events, we are satisfied that a more
rigid construction of the Second Book of Discipline would be
less in accordance with the lessons which Scripture precedent
aflfords us.
The second objection which is taken against the Assembly's
Act is, that too much power is given to the Elders. It may
appear a little strange that the same law should be liable to
objections which thus conflict with each other. Yet so it is
While, on the one hand, there are, as we have seen, plausible
(although not solid) grounds for alleging that it stretches un-
warrantably the ofifice of Deacon, and gives power to that office-
bearer beyond what the original institution did; on the other
hand it can be maintained, and with some show of reason, that
the Act errs in that very particular with regard to the office of
the Elder, and sends him out of his province to exercise au-
thority in the Deacon's department. Why, it may be asked,
should we not now, in this time of reform, confine the Elder
entirely to those spiritual duties which are so important, and
have been heretofore so much neglected, and leave the business
of the Deacon's Court to be performed exclusively by those
who have no higher and holier work assigned them? There
is a seeming force in the question. It is not unfair to call upon
us to vindicate the arrangement which vests the administration
of the secular affairs of the church, not in the Deacons alone,
but in all the congregational office-bearers together. We are
bound, in fact, to show that the Pastors and Elders of the
church can lawfully be associated with the Deacons, in the
charge and allocation of ecclesiastical funds.
Our argument shall be short. Four steps will bring us to
the end of it. The first step is, that the greater office always
includes the less. This is not a principle in the state, but it is
a well-known and acknowledged principle in the Christian
NOTES. 149
church. The meaning of it is, that the appropriate functions
of the Deacon are competent to the Elder, and those of the
Deacon and of the Elder to the Pastor, — in other words, that
the Elder, because he is an Elder, is also a Deacon ; and the
Pastor, because he is a Pastor, is also an Elder and a Deacon.
The superior office-bearer may not always exercise the powers
of the inferior one, but he is always capable of doing so, and
will exercise them, if need be. Hence, the Pastors of the
church are spoken of, not only as teachers, but as rulers of the
flock; that is to say, the special function of the Eldership be-
longs to them. Heb. 13 : 7, 17. Hence, also, Peter says, "The
Elders which are among you I exhort, who am also an Elder."
1 Pet. 5 : 1. And hence, in fine, the apostles of our Lord were
Pastors, and Elders, and Deacons, in the church. They were
Pastors ; for they fed the flock. They were Elders ; for they
ruled it. And they were Deacons ; for the whole secular busi-
ness of the church was performed by them, until the time of the
appointment of the seven. From all this we may infer, at the
very least, that, where there are no Deacons, it is competent
and proper for the other office-bearers to take the necessary
oversight of the church's temporal aflFairs.
The second step in the argument is, that after a separate
order of men had been appointed as Deacons, the higher office-
bearers continued to take some charge of the secular concerns
of the church. When Paul received the right hand of fellow-
ship from the other apostles, and it was settled that he should
labor in the Gentile field, we are told that a stipulation was
made, to which he most cordially acceded. "Only they would,"
he says, "that we should remember the poor ; the same which I
also was forward to do." Gal. 2 : 10. Thus the care of the
poor was devolved upon Paul at the very beginning of his
career, and he does not appear to have ever been released from
it. Twice we find him to have undertaken a long journey to
Jerusalem, expressly as the bearer of the ofTerings of the
brethren, and for the purpose of ministering to the necessities
of the saints. We read of the first of these occasions in Acts
11 : 29, 30, 12 : 25. In conjunction with Barnabas, he had dili-
gently labored in word and doctrine at Antioch, for the space
of a whole year. The Lord had vouchsafed large success to
his servants. "A great number" had believed ; "much people"
had been added unto the Lord. The Church of Antioch was
in a highly flourishing condition ; and no reasonable doubt can
be entertained that it had its full equipment of office-bearers,—
not only Pastors, but Elders and Deacons. Yet when "the dis-
ciples, every man according to his ability, determined to send
relief unto the brethren which dwelt in Judea," they "sent it
to the Elders, by the hands of Barnabas and Saul." Nor was
150 NOTES.
this done because Barnabas and Saul had other business which
required their presence in Jerusalem. It is said, ch. 12 : 25,
that they "returned (to Antioch) from Jerusalem, when they
had f til filled their ministry," that is to say, when they had ac-
complished the errand on which the disciples of Antioch had
sent them. The work of ministering to the saints was what
they had to do : they did it and returned. It deserves notice,
also, that the Church of Antioch sent their contributions "to
the elders." They "determined to send relief unto the brethren
which dwelt in Judea; which also they did, and sent it to the
elders by the hands of Barnabas and Saul." We know that
Deacons had been appointed at Jerusalem. It is a remarkable
circumstance, therefore, and has an important bearing on the
point now under discussion, that the Antioch offering was not
sent to the Deacons, but to the Elders. Many years after, Paul
went to Jerusalem a second time on a similar errand. Stand-
ing on his defence before Felix at Cesarea, he said, "After
many years I came to bring alms to my nation, and offerings,"
Acts 24 : 17 ; and he previously declared, when writing to the
Romans in the prospect of this visit, — "Now I go unto Jeru-
salem to minister unto the saints. For it hath pleased them of
Macedonia and Achaia to make a certain contribution for the
poor saints which are at Jerusalem. When, therefore, I have
performed this, and have sealed to them this fruit. I will come
by you into Spain." Rom. 15: 25, 26, 28. And how warmly
the apostle entered into the business, and what eager charge
he took of the collection, may be seen by turning to 1 Cor. 16 :
1-4, and the 8th and 9th chapters of 2d Corinthians. We there
find him rejoicing to receive the gift, and to take upon him the
fellowship of the ministering to the saints. 2 Cor. 8 : 4, 19,
20. It appears also that Titus, an evangelist and pastor, was
actively employed in the same matter of finance and Christian
liberality. 2 Cor. 8: 6, 16-18, 23, 24; 9: 3-5.
Our third step in this argument is, that the conclusion which
we have thus drawn from Scripture, is corroborated as a sound
one by the circumstance of its having been adopted by the Re-
formers, and by them embodied in the Constitution of the
Church of Scotland. Take the following extracts in support
of our assertion.
"The office of Deacons is to receive the rents, and gather the
alms of the kirk, to keep and distribute the same, as by the
Ministers and Kirk shall be appointed. They may also assist
in judgment with the Ministers and Elders/' &c. first Book
of Discipline, ch. x. § 11. If it be held that the latter clause
refers to the spiritual deliberations of the session, then we say
that, a fortiori, the Deacons may assist the session in judg^nent,
when the temporal concerns of the church are before them;
NOTES.
151
and, in such a case, have we not just the Deacons' Court, as de-
fined by the Act of last Assembly?
"The office of Deacons is to gather and distribute the alms
of the poor, according to the direction of its session. The
Deacons should assist 'the assembly (i. e. the session) in judg-
•ment, and may read publicly if need requires."— ^n^ short
Somme of the Buik of Discipline.
"The receivers and collectors of these rents and duties must
be Deacons or Treasurers, appointed from year to year in every
Kirk; — the Deacons must distribute no part of that which is
collected, but by command of the Ministers and Elders; and
they may command nothing to be delivered, but as the Kirk
hath before determined," &c.— First Book of Discipline, ch.
viii. § 8.
"If any extraordinary sums be to be delivered, then must the
Ministers, Elders and Deacons consult, whether the deliverance
of such sums doth stand with the common utility of the Kirk
or not, and if they do universally condescend and agree upon
the affirmative or negative, then — they may do as best seems ;
but if there be any controversy among themselves, the whole
Kirk must be made privy ; and that the matter be proponed, and
the reasons, the judgment of the Kirk, with the Minister's con-
sent, shall preyail"— First Book of Discipline, ch. viii. § 9.
What have we here but the Deacons' Court again ?
"Their office and power is to receive and to distribute the
haill ecclesiastical goods, unto them to whom they are ap-
pointed. This they ought to do according to the judgment and
appointment of the Presbyteries or Elderships," &c. — Second
Book of Discipline, ch. viii. § 3.
"For officers in a single congregation, there ought to be one
at the least, both to labor in the word and doctrine, and to
rule" (that is, there must be a Pastor). "It is also requisite
that there should be others to join in government" (that is,
there must be Elders). "And likewise, it is requisite, that
there be others to take special care for the relief of the poor"
(that is, there must be Deacons). "These oncers are to meet
together at convenient and set times, for the well-ordering of
the affairs of that congregation, each according to his office"
(that is, there must be a Deacons' Court, consisting of Pastor,
Elders, and Deacons). "It is most expedient that, in these
meetinc^s, one whose office is to labor in the word and doctrine
do moderate in their proceedings" (that is, the Pastor should
preside in the Deacons' Court).— Form of Presbyterial Church
Government, agreed upon at Westminster, and ratified by Act
of Assembly, 1645.
The fourth and final step in the argument is. that as it is now
manifestly competent, both on scriptural and constitutional
152 NOTSS.
grounds, that the superior office-bearers of the church should
assist in administering her temporal affairs, so it is expedient
and necessary, in present circumstances, that their right and
power to act in conjunction with the Deacons should be recog-
nized, and the exercise thereof provided for and regulated by
the church. A moment's consideration will show this. Pre-
vious to the Disruption, the temporalities of the church were
chiefly administered by the civil courts. The whole of her
property was in their hands. The amount of stipends was
fixed by them. They decided, in the last resort, as to the repair
and building of manses, of places of worship, and in every ques-
tion as to schools. Now, all is changed. All these matters are
in the church's hands. And they are matters of great im-
portance, although secular in their nature. The wrong adjust-
ment of them would be hurtful to the highest interests of re-
ligion. To arrange and settle them in a proper manner often
requires weight of character — always wisdom, experience, and
knowledge of men and things. Plainly, then, it would be gross
infatuation not to call in the aid of the Elders in regard to
them. In many of our country congregations the temporal affairs
of the church would go to wreck, if the Minister and Elders
were to let them alone; and in all our congregations it would
be extremely injudicious not to take the benefit of the services
of the Elders, who always comprehend a large proportion of
the gravest, the most sagacious, and the most influential of our
members. If, indeed, it were unlawful to give the Elders any
voice as to secular things, no expediency, however urgent, could
warrant the church in doing it. But it is not unlawful. Scrip-
ture authorizes it. The constitution requires it. We think the
Act of the late Assembly, on this subject, not only suited to
the position of the church, but sound in the principle on which
it proceeds. It gives the Elder no more power than belongs
to him by the Word of God, and our ancient laws. And, if it
is fairly and patiently wrought, we anticipate the best results.
Note; B.
Proofs that the Laity were in primitive times represented in all
the Councils of the Church by delegates of their
appointment.
We are happy to present the following elaborate testimony
as collated by the Rev. Thomas John Young, of John's Island,
South Carolina:
The primitive Councils were composed of the Clergy and
Laity. The first Council of which we have any account, was
that held for the election of a successor to the traitor Judas.
NOTBS. 158
(Acts 1: 15.) It was evidently composed of the Clergy and
Laity."* The next Council, if it may be called a Council, was
Laity. "The number of names together were about an hundred
and twenty. "'\ The next Council, if it may be called a Council,
was for the choice of Deacons. (Acts 6 : 2, &c.) "The multitude
of the Disciples" elected, and the Apostles ordained. The third
and last Council mentioned in Scripture, (for I cannot consider
the meeting of St. Paul with St. James and the Elders of Jeru-
salem, related in Acts 21, as a Council of the Church,) is that
of which we have an account in Acts 15. Here, too, we find
the Clergy and Laity assembled and deciding upon the ques-
tions proposed for consideration. For although in the 6th
verse, the Apostles and Elders only are mentioned as "coming
together," yet what follows, teaches us that the Laity were
there also, and consenting to that which was determined upon.
In the 12th verse it is said "all the multitude kept silence." In
the 22d verse, "Then pleased it the Apostles and Elders, zvith
the whole Church." And in the 23d verse, the letters go forth
with the superscription, "the Apostles, and Elders, and
Brethren send greeting." So much for the Councils of which
mention is made in the word of God.
In noticing the succeeding Councils, we must distinguish the
different kinds which were held ; for it is only with 0)ie of
them that we are now concerned. There were General or
CEcumenical Councils, Patriarchal or Diocesan, Provincial and
Consistorial Synods.
Whether any other than Bishops or their proxies voted in
the General Councils has not been decided. If we take the
Council of Nice, the first General Council, as an example, it
is certain, according to Eusebius and Socrates, that Presbyters,
Deacons and Laics were present and took part in the discus-
sions.f The probability is that they also voted. But granting
that they did not; then the Bishops may be considered as rep-
resenting the Clergy, and the Emperor, without whose decree
♦Supposing that the whole number of the seventy disciples were pres-
ent, these, with the eleven Apostles, would make but 81 of the 120.
There must have been, then, at least 39 of the Laity present.
f'But in this present quire there was a multitude of Bishops, which
exceeded the number of 250. But the number of the Presbyters and Dea-
cons who followed them, of the Acoluthi, and of many other persons,
was not to be comprehended." Eus. Ec. His. lib. iii. c. 8. Eng. Trans.
"There were also present a great many Laics, well skilled in logic,
ready to assist, each their own party." * * * "Against these [the pat-
rons of Arius's opinions,] Athanasius, who was then but a Deacon of
the Church of Alexandria, contended vigorously." Socrates Ec. His. lib.
i. c. 8. Eng Trans.
In the General Council of Constantinople three Presbyters subscribe
among the Bishops. See Con. Constant. Tom. p. 297. Bingham lib. ii.
c. 19, § 13, says that Habertas gives several other instances out of the
Council of Chalcedon. 2d of Nice, 8th Council, against Photius and others.
See also Jewel's Apology, c. vi. § 12.
154 NOTES.
the acts of General Councils were not binding, as representing
the Laity.J
That others, besides Bishops, sat and voted in Patriarchal
and Provincial Synods, (the latter corresponding to our Gene-
ral Convention,) is demonstrable from ancient history and the
acts of those Synods.* The evidence for' which, it is not neces-
sary to cite, as our concern is with a still lower Council, cor-
responding to our Diocesan Conventions. As, however, our
Conventions, whether General or Diocesan, are formed on the
$See Barrow. Pop. Supremacy. Supposition vi. § 3, page 200, edition
A. D. 1700.
*"Upon this account [the Novatian schism] a very great Synod was
assembled at Rome, consisting of sixty Bishops ; but of Presbyters and
Deacons the number was greater." A. D. 251. Eus. Ec. Hist. lib. vi. c.
43. Eng. Trans.
"These men [referring to some who had been carried away by the Nova-
tian schism, but were now returning to the Church] * * divulged all his
subtle devices and villanies * * in the presence both of a sufficient num-
ber of Bishops, and also of a great many Presbyters and Laics." Com. Ep.
ad Fab. Eus. Ec. H. lib. vi. c. 43. Eng. Trans.
At the Council of Antioch, held A. D. 269 or 270, Presbyters, Deacons
and Laics were present. Eusebius, lib. vii. c. 28, after mentioning the
names of several of the Bishops, says, "and a great many more may be
reckoned ; who together with Presbyters and Deacons, were convened in
the aforesaid city, &c. &c." The Circular letter of that Council runs in the
name of certain Bishops and Presbyters, (whose name are given,) and of
"all the rest of the Bishops of the neighboring cities and provinces which
are with us, the Presbyters, and Deacons, and the Churches of God." Eus.
Ec. His. lib. vii. c. 30.
"We ought to take notice," says Valesius, in a note on the above passage,
"of the inscription of this Epistle : For we find here, not the names of
Bishops only, but also of Presbyters and Deacons, and of the Laity also.
The same we may see in the acts of the Council of Carthage [A. D. 256], in
which Cyprian was President, and in the Council of Eliberis" [A. D. 305].
Council of Eliberis, A. D. 305. "Residentimus etiam 36 (al 26) Presby-
teris, adstantibus Diaconibus et omni plebe." Con. Elib. Procem.
Council of Aries, A. D. 314. In the Imperial rescript, by which Constan-
tine summoned Chrestus, Bishop of Syracuse, to this Council, we find the
following :
"Ei/^evfa? a-eavTW icaihvo ye rivaf; rcov e/c rov Sevrepov Spovov''''
associating with you two of the second throne [or order]. Eus. Ec. Hist,
lib. X. c. 5.
The names of most of the Bishops who attended the Council of Aries
are lost, as well as many of those of the Prtsbyters ; "yet the names of 15
Presbyters are yet remaining." Bingham lib. ii. c. 19, § 12. Con. Arelat. i.
in catalogo eorum consilio interfuerunt.
Council at Rome, under Hilary, A. D. 465. "Residentibus etiam uni-
vERSis Presbyteris, adstantibus quoque Diaconis, &c., &c." Con. Rom. ap.
Justel. Tom. i. page 250.
Council at Rome, under Felix, A. D. 487. The names of seventy-six
Presbyters are mentioned that sat together with the Bishops in Council, the
Deacons standing by them, &c. Con. Rom. ap. Justel. Tom. i., p. 255.
Council at Rome, under Symmachus, A. D. 499. Sixty-seven Presbyters
and six Deacons subscribed in the very same form of words as the Bishops
did. "Subscripserunt Presbyteri numero 67. Coelius Laurentius Archi-
presbyter tituli Praxedis hie subscripsi et concensi Synodalibus constitutis,
atque in hac me profiteor manere sententia," &c. Con. Rom. ap. Justel.
Tom. I., p. 259.
Council at Rome, under Symmachus, A. D. 502. Thirty-six Presbyters
are named. "Residentibus etiam Presbyteris, Projectitio, Martino, &c.
Adstantibus quoque Diaconis, &c. Con. Rom. ap. Just. Tom. i., p. 261.
Council at Bracara, A. D. 563. "Considentibus simul Episcopis, praesenti-
NOTES. 155
model of the Convocation of the Church in England, it will be
well, in this stage of our argimient, to inquire how that body
was constituted.
It was divided into two houses. The upper house, prior to
the Reformation, was composed of Bishops, Spiritual Vicars of
absent Bishops, Custodes Spirituales of vacant Bishoprics, Ab-
bots and Priors. The lower house, of Deans, Archdeacons, a
Proctor for each Chapter, a Proctor for each Convent, and two
Proctors for all the Clergy (tot unique Clerum) in each Dio-
cese.* After the Reformation, the upper house was composed
of the Bishops ; and the lower house of the Deans, Archdeacons,
a Proctor for every Chapter, and two Proctors for the Clergy
of every Diocese. Here all the Clergy of every grade were
represented ; and the Laity exercised their suffrage, not in the
Convocation, but through the Parliament ; for no act of the
Convocation was binding on the whole Church, until confirmed
by an act of Parliament, or by the King.
bus quoque Presbyteris, adstantibusque ministris vel universo Clero." Con.
Bracar. i.
Council at Toledo. A. D. 589. "Convenientibus Episcopis in Ecclesia ;
considentibus Presbyteris, adstantibus Diaconis." &c. Con. Tolet, i.
In the Appendix to Chidley's edition of Jewel's Apology, I find the
"ancient form for holding Church Councils." "It is given by Isidore, and
from him by Hardouin." I subjoin an extract from it.
"The order according to which the sacred Synod should be held in the
name of God.
"At the first hour of the day, before sunrise, let all be cast out of the
church ; and the entrance being barred, let all the door-keepers stand at the
one door, through which the Prelates are to enter. And let all the Bishops,
assembling, go in together and take their seats according to the time of their
consecration. When all the Bishops have come in, and taken their places,
next let those Presbyters be summoned, whose admission the nature of the
case in hand seems to warrant ; and let no Deacon intrude himself among
them. After this may be admitted the more eminent of the Deacons,
whose presence is required by the regular form of proceedings. And a
circle being made of the Bishops' seats, let the Presbyters sit down behind
them ; those, namely, whom the Metropolitan has selected to be his asses-
sors, such, of course, as may act with him both in judging and pronouncing
sentence. Let the Deacons stand in sight of the Bishops : then let the
Laity also enter, who, by choice of the Council, have obtained the privilege
of being there. Moreover, the notaries must also come in, as is directed
by the regular forms for reading documents and taking notes. Then the
doors being fastened, and the Prelates sitting in long silence, and lifing
up their whole heart to the Lord, the Archdeacon shall say — 'Pray ye !' and
presently, &c., &c."
From the preceding testimony, taken together, it is evident that both the
Clergy and Laity had no voice in Patriarchal and Provincial Synods. The
principle which placed them there will appear in the course of the follow-
ing remarks. The manner of their election, and the influence which they
exercised in these Synods varied with the varying condition of the church,
and with the views held at different periods and in different countries of
the right of the governed in framing the laws by which they were to be
affected.
*See the King's writ to Archbishop Warham, for summoning a Convo-
cation ; and the Archbishop's writ to the Bishop of London for the same
purpose. Records iii. and iv. Burnet's Hist. Ref. See also Addenda i.
same work.
156 NOTES.
We are now prepared to consider the fourth kind of Coun-
cils— the Consistorial or Diocesan.
By a Diocesan Council or Convention, I mean that body, to
which, with the Bishop, is intrusted the conduct of the principal
affairs of a Diocese ; and these affairs, I contend, were man-
aged by the Bishop, the whole Clergy, and the Laity. These
two last being always distinguished from each other, and acting
personally, or by their representatives.
It is a common maxim, drawn from the opinions of the Fath-
ers, that "quid at onmes pcrtinet, omnium consensu fieri debet"
— what concerns all should be done by the consent of all.
Cornelius, Bishop of Rome, A. D. 251, in one of his Epistles
to Cyprian, uses an expression very like this: "Quid circa per-
sonam eorum observari deberet, consensu omnium statuere-
tur."^ That which concerns their office should be determined
by the consent of all. And by this principle, Cyprian, in his
Epistle ad Clerum, declares his determination to abide : "That
we might order and correct those things which the common
interest demands concerning the government of the Church,
they having been considered in a Council of very many. * * *
On my first entrance on my Bishopric, I determined to do noth-
ing on my private judgment, zvithout your advice and the con-
sent of the people. But when, by the favor of God, I shall
have come to you, ive will act together."'^ Such was his de-
termination, and such his practice in very many instances. $ It
was the principle which prevailed in primitive times, and which,
if now acted upon in this assembly, would gain all, and more
than all that is contended for.
That the Church, that is, the Clergy and Laity, gave their
suffrage in the choice of these their officers, in the time of the
Apostles, is evident from the cases to which reference has
already been made — the election of a successor to Judas, and
the choice of the seven Deacons ; — and none can read the Epis-
tles to Timothy and Titus, without being convinced that the
consent of the Church was necessary for the ordination of the
Bishops and Deacons, whose qualifications for office are therein
recorded. Of the practice of the Church in the ages succeed-
♦Cornelius Ep. 46 (al 49) ad Cyp. p. 92.
tCyprian Ep. 6 (al 14) ad Clerum. "Ut ea quae circa Ecclesiae guberna-
culum utilitas communis exposcit, tractare simul, et plurimorum consilio
examinata limare possemus. * * Quando a primordio Episcopatus mei
statuerim, nihil sine consilio vostro et sine consensu plebis mea privata
sententia gerere : Sed cum ad vos per Dei gratium venero — in commune
tractabimus.
tSee Cyp. Ep. 33 (al 38) ad Clerum. "In ordinationibus Clericis solemus
vos ante consulere, et mores ac merita singulorum communi consilio pon-
derare." See also Ep. 24 (al 29) ad Cler.— also Ep. 34 ad Cler. "He
would not," says Bingham, lib. ii. c. 19, § 8, "so much as ordain a sub-
deacon, or reader, without their consent." See also Cyprian's Epistles,
referred to and quoted by Barrow in his "Treatise on the Pope's Suprem-
acy." Sup. V. § 10, page 159 of the folio Edition, A. D. 1700.
NOTES. 157
ing the Apostles, we take the testimony of Dr. Wall of the
Church in England, whose knowledge of Christian antiquity
none can question, and using his language, say, "That the
primitive Church in the age next to the Apostles always made
use of the suffrage of the people in the choice of their ofificers ;
not only of Deacons, but of their Presbyters, and especially of
their Bishops. The Bishop of any Diocese appointed or or-
dained such Presbyters as the people by their general suffrage
approved of: and when any Bishop died, the Clergy of that
Diocese zvith the consent of the people, chose another, com-
monly one of their own body ; and then some of the neighboring
bishops came, and laying on hands, with public prayer, ordained
him. And both these things, the election of the Clergy and
people, and the ordination of some Bishop or Bishops, were
counted essential to the being or right of a Bishop." * * * *
"This," he adds, "was the usage and practice of the whole
Greek and Latin Church for a thousand years and more, and
that continued constantly without interruption, except two or
three encroachments ; such as in so long a space are found in
the history of any law, rule or practice whatsoever, whether
human or Divine."*
The testimony of the Fathers and ancient Councils is con-
clusive on this point. This testimony is familiar, and I will
not occupy time by citing more than two or three witnesses,
unless the fact be disputed and the evidence called for.f Cle-
ment, A. D. 65, whose name St. Paul tells us was "written in
the Book of Life," who conversed with and was instructed by
the Apostles themselves, bears his testimony to the fact that
the Clergy were chosen "zvith the consent of the whole
Church."X Cornelius, Bishop of Rome, A. D. 250, in his Epis-
♦"Critical Remarks" upon some select passages of Scripture, published
in 1730.
Dr. Barrow says, "The general practice was this : The neighbor Bishops
(being advertised of a vacancy or want of a Bishop,) did convene at the
place ; then in the congregation, the Clergy of the place did propound a
person, yielding their attestation to his fitness for the charge ; which the
people hearing, did give their suffrages, accepting him, if no weighty cause
was objected against him; or refusing him if such cause did appear: Then
upon their recommendation and acceptance, the Bishops present did adjoin
their approbation and consent ; then by their devotions and solemn laying
on of their hands, they did ordain or consecrate him to the Function."
Pop. Suprem. Sup. vi. § 6, p. 203 fol.
Again, he says, "We may, by the way, observe, that in the first times they
[Roman Bishops,] had not so much as an absolute power of ordaining a
Presbyter in the Church of his own city, without leave of the Clergy and
people." Page 208, fol. ed. of 1700.
Bishop Bilson says, "In the Primitive Church the people did choose,
name, elect and decree, as well as the Clergy." Perpet. Gov. Ch. c. 15.
Dr. Cave says, "At all ordinations, especially of superior officers, the
people of the place were always present, and ratified the action with their
approbation and consent." Prim. Christ, p. 240.
VSome of this evidence, for much of which I am indebted to Barrow,
Bingham, Valerius, c. &c., will be found in the succeeding notes.
tClem. Rom. Ep. i. ad Cor. § 44, Archbishop Wake's trans.
158 NOTBS.
tie to Fabius, Bishop of Antioch, incidentally mentions a fact
which is perfectly conclusive. Something in the baptism of
Novatian had been considered irregular. On this account he
was "denied orders," says Cornelius, "by all the Clergy and
many of the Laity," and "the Bishop entreated license "might
be granted him to ordain that one person. "§ We have the
testimony, to the same effect, of Origen, A. D. 330,** Cyprian,
A. D. 250,tt Gregory Nazianzen, A. D. 370,$| Ambrose, A. D.
374,* Jerome, A. D. 378,§§ Ciricius, A. D. 385,*** Theodoret,
A. D. 423,*t Celestin, A. D. 433,*§ Socrates, A. D. 439,§t
§Cor. ad. Fab. Euseb. lib. vi. c. 43. "Ttto iravTO^ roO Kkrjpov^ aWa
KoX XaLKOiV TToA.Xwi'."
**Origen in the close of his last book against Celsus, speaking expressly
of the constitution of Churches or cities of God, affirms of the rulers of the
Church, that they are ^^CKXeyo/xevol^ chosen to their office by the Churches
which they ruUy
ttEp. 52 (al 55). "Factus est autem Cornelius Episcopus de Dei et
Christi ejus judicio, de Clericorum pene omnium testimonio, de Plebis,
quae tunc adfuit, suffragio." Cornelius was made bishop by the judgment
of God and his Christ, by the testimony of almost all the Clergy, by the
suffrage of the people who were then present.
Ep. 68 (al 67) ad frat. Hispan. "Ordinatio justa et ligitima, quae omnium
suffragio et judicio fuerit examinata." That ordination is just and lawful
which shall have been determined by the suffrage and sentence of all.
Ep. 68. A. D. 257, in the name of the African Synod. "Plebs ipsa max-
ime habent protestatem vel eligendi dignos sacerdotes, vel indignos recus-
andi." The people have the power either of choosing worthy priests, or of
rejecting those who are unworthy.
ItGregory Nazianzen commends the election of Athanasius as being after
"the example of the Apostles because he was chosen.
— by the suffrage of all the people. Gr. Naz. Orat. 21.
Speaking, in his life of Gregory Thaumaturgus, of Carbonarius, Bishop
of Comana, he says that "although pointed out by special Divine revelation,
yet before he was ordained he was unanimously chosen by the whole
Church." Tom. 3, p. 502.
*Ep. 82. "Electio et vocatio quae fit a tota Ecclesia vere et certe est
Divina vocatio ad munus Episcopi." The election and calling which is
made by the whole church, is truly and certainly a Divine call to the office
of a Bishop.
Amb. Com. in Luc. lib. viii. c. 17, addressing the people of Milan says —
"Vos enim mihi estis Parentes, qui sacerdotium detulistis : Vos. inquam,
Filii vel Parentes ; Filii singuli, universi Parentes." Ye are my Fathers
who chose me to be Bishop : Ye, I say, are both my children and Fathers ;
Children in particular, Fathers all together.
§§In Ezek. lib. x. c. 33. "Speculator Ecclesiae, vel Episcopus vel Presby-
ter, qui a Populo electus est." The watchman of the Church, either a
Bishop or a Presbyter, who was chosen by the people."
***Ep. i. ad. Himer. Tarracon. c. 10. "Presbyterium vel Episcopatum, si
eum Cleri ac Plebis evocaverit electio, non immerito societur." If the
election of the Clergy and people shall have called him to the Presbytership
or Episcopate, he is deservedly associated.
*$Lib. i. c. 7. He says of Eustathius, Bishop of Antioch,^^'^rj(^(i> KOlVri
KarT]vdjKaa-av ap')(^Lepel<i re koX lepeh koI ara? S Xeco?." Both the
Chief Priests [Bishops] and Priests and all the people compelled him by a
common suffrage.
*§Ep. 2. c. 5. "Nullus invitis detur Episcopus. Cleri, plebis, et ordinis
consensus et desiderium requiratur." Let no Bishop be given to the un-
willing. The consent and desire of the Clergy and people is to be required.
§tLib. vi. c. 2. He says that Chrysostom was chosen '^rjc^io'p.aTLKOL-
NOTES. 159
Sozomen, A. D. 440.t Leo Magriiis, A. D. 440.$ This last,
after stating the Church's rule, lays clown also the principle on
which it was based: — "Qui praefiiturus est omnibus, ah omni-
bus eligatur." — He who is to preside over all, should be chosen
by all.
The Councils of Carthage, under Cyprian, A. D. 256.* Nice,
A. D. 325,§ Antioch, A. D. 341,** Alexandria, A. D. 361 or
362,tt 3d of Carthage, A. D. 397,$$ 4th of Carthage, A. D.
vSi 8/JbOV iraVTCOV^ KKrjpov re Kai \aov — by the common vote of
all, both Clergy and Laity.
tSozomen speaking of Chrysostom, says, "The people and Clergy having
voted it, the Emperor gave his consent."
JEp. 84 ad Anast. c. 5. "Cum de summi Sacerdotis electione tracta-
bitur, ille omnibus praeponatur, quern Cleri Plebisque consenstts concorditer
postularit ; ita ut si in aliam forte personam partium se vota diviserint,
Metropolitani judicio is alteri praeferatur qui majoribus et studiis juvatur
et mentis," &c. When it is to be determined concerning the election of a
Bishop, let him be preferred to all, whom the joint consent of the Clergy
and people shall have demanded ; but if, by chance, the votes of the parties
shall have been divided, he should be preferred, by the decision of the
Metropolitan, who is supported by the greater number of votes and the
higher merits," &c.
Ep. 89 ad Epis. Vien. "Expectarentur certe vota civium, testimonia
populorum ; quaereretur honoratorum arbitrium, electio Clericorum. Qui
praefuturus est omnibus, ab omnibus eligatur." Certainly the votes of the
citizens, the testimony of the people should have been waited for ; the will
of the gentry, the election of the Clergy should have been sought. He that
is to preside over all, should be chose^i by all.
*Cyprian Ep. 68 (al 67) Synod. Ep. African. Synod. "Plebs ipsa
maxime habet potestatem vel eligendi dignos Sacerdotes, vel indignos recus-
andi." The people themselves chiefly have the power of choosing worthy
Priests, or refusing the unworthy.
§Synod. Ep. Con. Nic. Soc. Ec. His. lib. i. c. 9. Eng. Trans. [Melitian
Bishops] "shall have no power to propose or nominate whom they please."
"And if it shall happen that some of those who now hold ecclesiastical
preferments die, then let those [Melition Bishops, &c.]**** be preferred to
the dignities of the deceased ; provided that they shall appear worthy, and
that the people shall freely elect them; provided also that the Bishop of
Alexandria doth, by his suffrage, ratify and confirm [the people's election."]
**Calv. Instit. lib. iv. c. 4, § 11, says of this Council, "Hoc igitur in Con-
cilio Antiocheno vetitum est, ne quis invitis ingeratur." This therefore is
forbidden by the Council of Antioch, that any one should be forced upon
those unwilling to receive him.
ttBingham, lib. iv. c. 2, § 11. "The Eusebian party made it an objection
against him [Athanasius], that he had not the choice of the people: but
the Bishops of Egypt assembled in Synod, in their Synodical Epistle do
with great earnestness maintain the contrary, asserting that the whole multi-
ttide of the people of the Catholic Church, as if they had been all united
in one soul and body, cried out requiring Athanasius to be ordained Bishop."
Ep. Synod. Council. Alex. ap. Athen. apol. 2, t. 2, p. 726. Ha? h Xao9 —
ave^ocov^ eKpa^ov^ alrovvre'i ^Adavdcnov eiricrKO'Trov.
JJThis Council decreed, "That no Clergyman be ordained, who has not
been examined by the Bishops, and approved by the suffrages of the peo-
ple." Curries' Jus. pop. p. 306, 1733. -
160 NOTES.
399,§§ Chalcedon, A. D. 451,*t Aries, A. D. 452,*** Auvergne
or Clermont, A. D. 535,* 3d of Orleans, A. D. 538,t 5th of Or-
leans, A. D. 549,$ 3d of Paris, A. D. 559,§ Barcelona, A. D.
599,** 4th of Toledo, A. D. 633,tt 2d of Cabilone, A. D. 649,$$
§§Con. Car. 4, c, 1. "Cum consensu Clericorum et Laicortim et con-
ventu totius provinciae Episcoporum, maximeque Metropolitani vel auctori-
tate vel prassentia ordinetur Episcopus." A Bishop may be consecrated by
the consent of the Clergy and Laity, and the agreement of the Bishops of
the whole Province, and, especially by either the authority or presence of
the Metropolitan.
Can. 22. "Ut Episcopus sine consilio Clericorum suoruni Clericos non
ordinet ; ita ut civium assensum et conniventiam et testimonium quaerat."
A Bishop may not ordain Clergymen without the consent of his Clergy;
and he shall also obtain the assent, approbation and testimony of the
citizens.
Con. Car. 4, c. 3. "Presbyter cum ordinatur, Episcopo eum benedicente
et manum super caput ejus tenente, etiam omnes Presbyteri, qui praesentes
sunt, manus suas juxta manum Episcopi super caput illius teneant." When
a Presbyter is ordained, the Bishop blessing him and holding his hand upon
his head, let all the Presbyters also, who are present, hold their hands upon
his head near the hand of the Bishop.
*tAct. vi. This Council declares for the Ephesians having a Bishop
chosen by all the flock whom he was to feed — ^^Trapa TrdvTCOV Ta)V fieX-
XovTWv Troi/Aaveiadat y\rri(^Lcrofxevo<;y
Act xii. declares that a Bishop shall be settled by the election of all the
flock to be fed — "e| e7r{Xoyr]<; iravTOiv to>v fieWovriov TroLfiaveta-
dai ■\ln](f)t<rofjL€vov.^^
***Con. Arelat. 2, c. 54. "Placuit in ordinatione Episcopi hunc ordinem
custodiri, ut tres ab Episcopis nominentur, de quibus Clerici vel Cives erga
unum habeant eligendi potestatem." This order must be observed in the
ordination of a Bishop. Three shall be nominated by the Bishops ; one of
whom the Clergy and citizens shall have the power of choosing.
*This Council determined "that a Bishop should be raised omnium elec-
tione et non paucorum favore — by the election of all, and not by the favor
of a few." Cur. Jus. pop. p. 310, 1733.
tCanon 3d determined "that the Bishops of the Province should be
chosen by the Clergy and People;" assigning the reason, "Qui praefuturus
est omnibus, ab omnibus eligatur." He who is to preside over all, should
be chosen by all.
$Canon xi. "Sicut antiqui Canones decrevarunt, nullus invitis Episco-
pus, sed nee per oppressionem potentium personarum ad consensum facien-
dum Cives aut Clerici. quod dici nefas est, inclinentur." As the ancient
Canons have decreed, let no Bishop be given to those unwilling to receive
him. Neither let the citizens or Clergy be influenced, which it is unlaw-
ful to say of any, to give their consent, by the oppression of great men.
§Con. Par. 3. "Et quia in aliquibus rebus, &c." "Because in some things
the ancient custom is neglected, and the decrees of the Canons violated ;
it is thought good, according to the ancient custom, that the decrees of the
Canons be observed, and that no Bishop be ordained [Civibus invitis] if
the citizens be unwilling, nor unless he be heartily invited by the election
of the people and Clergy, and by the command of the Prince, &c., &c."
Cur. Jus. pop. p. 311, 1733.
**Con. Barcinon. Can. 3. By the Canon it was decreed that the Clergy
and Laity should nominate three, and that the Metropolitan and Provincial
Bishops should cast lots which one of the three was to be ordained. Bing-
ham, lib. iv. c. 2. § 17.
ttThis Council decreed "that none should be esteemed a Bishop, but he
that zvas chosen by the Clergy and people of the city." Cur. Jus. pop. p.
311, 1733. , ^, ^. ,
tt"Si quis Episcopus de quacunque civitate defunctus &c. If a Bishop
in any city be removed by death, the election of another shall not be but by
the neighboring Bishops, the Clergy and his ozvn citizens; if otherwise, let
his ordination be esteemed void." Cur. Jus. pop. p. 312.
NOTES. 161
3d Constantinople, A. D. 680,tt all testify the same ; so that we
may fearlessly lay down, as maxims of antiquity, the rules al-
ready quoted — "Quid ad omnes pertinet, omnium consensu fieri
debet;" "Qui praefuturus est omnibus, ab omnibus eligatur."
I will not allow myself to supose, even for a moment, that any
here present will reject the sentiment expressed by the "judi-
cious Hooker." "For of this thing," he says, "no man doubt-
eth, namely, that in all Societies, Companies, and Corporations,
what severally each shall be bound unto, it must be zvith all
their assents ratified. Against all equity it were, that a man
should suffer detriment at the hands of men, for not observing
that which he never did, either by himself or others, mediately
or immediately agree unto. * * * * In this case therefore
especially, that vulgar axiom is of force : 'Quod omnes tangit,
ab omnibus tractari et approbari debet.' "Xt I cannot also but
hope that our brethren of the Laity will agree to take the con-
verse of the proposition laid down by Innocent, A. D. 402,
quoted by the same Hooker — "Sicut Laici jurisdictionem Cleri-
corum perturbare, ita Clerici jurisdictionem Laicorum non de-
bent minuere" — and grant that as the Clergy ought not to
abridge the jurisdiction of the Laity, so the Laity ought not to
take away the rights of the Clergy.§§
ttOf this Council, Calvin says, "Adeo autem caverunt sancti Patres, ne
ullo pacto imminueretur haec populi libertas, ut quum Synodus Universalis
Constantinopoli congregata Nectorium ordinaret, id noluerit sine totius
Cleri et populi approbatione, ut sua ad Synodum Romanum epistola testa-
tum es." The holy Fathers were so careful that this privilege of the people
should in no degree be diminished, that when the universal Council assem-
bled at Constantinople wished to ordain Nectorius, it could not be done
without the consent of all the Clergy and people; as is testified by their
own Epistle to the Roman Synod.
ttEcc. Pol. bb. viii. p. 447, Dobson's Edit. 1825.
§§It is interesting to trace the gradual decline of the fear of clerical %n-
Huence in this Diocese. .
In the Convention of 1804, it was determined that "on the business which
should come before them, the Convention should vote by Parishes; (Dal-
cho, p. 488 ;) consequently the Clerical vote was merged in the votes of the
Laity; and if there were more than one Lay-Delegate from a Parish, the
Clerical vote was worth nothing.
In 1806, the "Rules and Regulations, &c." which form the basis of our
present Constitution, were adopted. By Rule III. (Dalcho, p. 496,) The
officiating Clergy of the Prot. Ep. Churches of this State shall be deemed.
ex-ofUcio, members of this Convention."
In 1807, it having been ascertained that under that Rule no Clergyman
had a right to vote in Convention, (Dalcho, p. 500,) it was amended by
adding "with a right to vote with the Lay Delegates, provided that such
right shall not appertain to the officiating Clergyman of any particular
Church, in cases where Lay-Delegates have not been appointed." Here the
Clerical vote was still merged in the Lay-vote ; and where no Lay-Dele-
gates were appointed the Clergyman had no vote.
In 1808, (Dalcho, p. 503,) the Vestry of St. Philip's Church addressed a
letter to the Convention declaring that they disagreed to the article giving
the Clergy a right to vote. They instructed their Delegates to propose an
amendment by adding the words "or shall not attend." After considerable
debate, the proposed amendment was rejected.
In 1809, (Dalcho, p. 507,) a further amendment was made giving the
Clergy a right to vote, no Lay-Delegate attending, upon his producing a
11 — VOL IV.
162 NOTES.
Note C.
The tendency of Congregationalism.
Pure Congregationalism we believe to be as impracticable in
the church as a pure democracy in the state, and both to be sub-
versive of all government and society, and a return to the con-
dition of nature, or of families, which is the next thing to it.
Congregationalism, as it nozv exists, has so far allied itself to
the principles of Pesbyterianism as to adopt practically many
of the essential features of the system. But pure Congrega-
tionalism as it formerly existed, and as it now exists in some
parts of England, must be either a monarchy or an anarchy.
M. Beverly, Esquire, thinks that as found in England it is an
ecclesiastical monarchy. "Certainly," he says.* "we might on
a lower ground embarrass the Congregational dissenters, by
requesting them to explain the monarchical form of their min-
isterial government ; for, whatever may be their opinions of the
ministerial office, this is certain, that they cannot, and would
not, endeavor to defend the monarchy of the ministry, by refer-
ence to the Scriptures, or even to the well-known records of the
first and second centuries of church history. All the Congre-
gational dissenters have, in practice, rejected the plurality of
ministers, and have settled down into the monarchical form of
government, without the pretence of an argument in favor of
certificate from the Vestry of his Church of his being authorized by them
to do so.
In 1810, (Dalcho, p. 511,) the motion was renewed to prevent a Clergy-
man from voting when his Lay-Delegates were not present ; and was post-
poned to the next Convention.
It appears that there was no meeting in 1811 ; and in 1812, (Dalcho. p.
516,) the motion was taken up, and indefinitely postponed. The article was
then amended giving the Clergy "a right to vote on all matters requiring
the suffrages" of the Convention.
In 1813, (Dalcho, p. 524,) it was determined that the Bishop should
"always be, ex-ofUcio, President of the Convention."
In 1814, (Dalcho, pp. 530 and 532.) the third rule was again amended,
limiting the suffrage of the Clergy to matters not involving the temporal
concerns of the Churches, except authorized to vote on those matters by
their Churches.
In 1821, (page 21 of the Journal,) on a revision of the Rules, it was pro-
posed to allow the vote by orders. This was lost, there not being a consti-
tutional majority of two-thirds ; 13 churches voting for, and 7 churches
against it. In the same year Missionaries were allowed a seat in the house.
In 1824, (Journal, p. 19,) the Constitution was amended so as to allow
the vote by orders. Thus giving a death-blow to long-existing prejudices
and jealousies.
The extent to which this jealousy was formerly carried in this State was
to reject altogether the office of Bishop (see the author's work on Presby-
tery and Prelacy, p. 528 and 538) on account of its hierarchical despotism.
Now the laity are crushed beneath the idol car of this dominant hierarch,
so that a Rector is forced to express rejoicing in the prostration of the laity
and in his own oermission to be even one of the "inferior clergy." As it is
now it is idle to talk of the rights or power of the laity in the Episcopal
church, since in a vote by orders of all the laity are opposed by a majority
of the clergy they are overruled, and THE BISHOP can vote both.
♦Heresy of Human Priesthood, p. ii. and xii.
note;s.
168
such an arrangement. Hence, they are endeavoring to circu-
late opinions favorable to a large increase of clerical power;
which, if it should be successful, would place them in a higher
position with regard to the laity, than even the Presbyterian
clergymen; for the Presbyterian must submit to the decisions
of his clerical brethren in general assembly and to his lay
brethren in the session ; but in the Congregational system, each
church is independent, and therefore the Congregational clergy-
men would govern, unchecked by an appeal, in the convenient
arrangement of an independent monarchy."
Such also is the view taken of the system in England, by the
Rev. Mr. Cumming of London.f "Where the minister," he says,
"is popular and able to fill his pews with plenty of seat-holders,
he can, as he does generally, play the absolute despot. His
deacons are his servants, and his members are his subjects. But
where the minister is a man of moderate talents, as most men
are, neither attractive nor popular, the case is wholly altered.
Mr. Angel James's lord deacons then start into power;
church-meetings record their convictions of a "dying interest ;"
and the poor man is cashiered by the same democracy that called
him into prominence. Such a man is not an independent rnin-
ister ; he is rather the minister of an independent congregation.
This system is opposed alike to the word of God, the first prin-
ciples of all social existence, and the interests of ministers and
of people."
On the other hand the Plymouth brethren have set up the
government of the brethren to the exclusion of any government
by a pastorate or ministry. So that with them the laity are
every thing and the ministry nothing.^ Here we have ecclesi-
astical anarchy.
In pure Congregationalism, therefore we have unbounded
equality, but not perfect freedom, since there are no interrnedi-
ate bodies or powers to protect the people from the dominion
of the pastor, or of any leader in the congregation ; or on the
other hand to protect the pastor from the anarchical ebullition
of popular disaffection. The system of pure Congregational-
ism is therefore wholly unlike our republican or representative
system. Whatever analogy may be found to it in any single
congregation, there can be none discovered in the system as a
whole. There is in it no principle of union, or confedera-
tion, no delegation of powers, no balance of responsibilities, and
no mutual recognition of responsibility and co-operation; and
AS A SYSTEM OF GOVERNMENT therefore, Congregationalism can
have no resemblance whatever to a confederated government,
which out of many bodies constitutes one; nor even to a state
fApology for the Church of Scotland, p. 12.
tDr. Vaughan's Congreg. pp. 176, 177.
164 NOTES.
gDvemment, M^hich implies the union of many townships and
districts. It is in short no system of ecclesiastical govern-
ment at all, but a number of ecclesiastical families living under
one civil government, and by it held together, but having no
ecclesiastical existence as a body, except so far as it adopts
practically the essential principles of a presbyterial or confede-
rated government.
Theories of the Eldership
By rev. THOMAS SMYTH, D. D.
Three Articles Reprinted From
THE BIBLICAL REPERTORY AND PRINCETON REVIEW,
April, July and October, i860.
THEORIES OF THE ELDERSHIP.
Article I. — Theories of the Eldership*
It is not intended in the present discussion to raise the ques-
tion of the scriptural warrant of ruUng elders in the church
of Christ, nor any quarrel about the propriety of the designa-
tion— ruling elders — in the general meaning of both terms —
as happily descriptive of their official dignity and office as the
representatives of the Christian people, and assessors with the
Christian ministry in the government of the church. But as
names are things, and principles precede and prepare for prac-
tical results, it is, we think, of great importance to have it
clearly understood and definitively established that the name
of ruling elder is applicable only in the general, and not in the
official sense affixed to it in the New Testament and by the
early church, and indeed by the church universally until long
after the Reformation; and that the true basis and authority
of these official representatives of the people are to be found in
other terms contained in the only recognized constitutional
code of doctrine, order, and officers in the church of God.
"It is a disreputable truth," says Dr. Thornwell, "that there
are many Presbyterians and Presbyterian ministers who are
very imperfectly acquainted with the characteristic principles
of their own system," and that it "is still disputed whether he
(the ruling elder) is the proxy of the congregation, deriving all
his rights and authority from a delegation of power on the part
of the people, or whether he is an officer divinely appointed, de-
riving his authority from Christ the Lord. It is still disputed
whether he belongs to the same order with the minister, or
whether the minister alone is the presbyter of Scripture, and
the ruling elder a subordinate assistant. It is still disputed
whether he sits in Presbytery as the deputy of the brotherhood,
or whether he sits there by divine right as a constituent ele-
ment of the body; whether, as a member of Presbytery, he
can participate in all Presbyterial acts, or is debarred from
*As it is designed to make this a constitutional argument, it will be neces-
sary to review all the works on the subject of ruling powers, from Dr. Mil-
ler's work to the present time, including the separate works of Dr. Wilsoii,
Dr. King, McKerrow, Lorimer. Guthrie, and Robinson's Church of God,
Dr. Addison Alexander's Primitive Offices, Dr. Breckinridge's Knowledge
of God, vol. ii., Dr. Thornwell's Review of it, Dr. Adger's Inaugural Ad-
dress, and Dr. Killen's Ancient Church. The nature of the argument will
require the frequent exhibition of authoritative standards.
170
THEORIES OF THE ELDERSHIP.
some by the low nature of his office."* Southern Presbyterian
Review, 1859, p. 615.
To this "disreputable" diversity and "imperfect acquaint-
ance with the characteristic principles of their own system,"
Dr. Thornwell opposes what he approves and commends to
Presbyterians as "indisputable"— the theory of Dr. Breckin-
ridge— which with characteristic powers of analysis he thus
sums up: "That all government is by councils; that these
councils are representative and deliberative; that jure Divino
they are all Presbyteries, and as Presbyteries composed exclu-
sively of presbyters; that presbyters, though one in order, and
the right to rule, are subdivided into tzvo classes; that all
Presbyteries, whether parochial, classical, or synodical, are radi-
cally the same ; that the church in its germ, and in its fullest
development, presents the same elements ; that her whole polity
is that of a free commonwealth," in which the ruling elder can
participate in ale Presbyterial acts, including, of course, ordi-
nation, imposition of hands, &c.
But is this theory— novel so far as it is diflferent from the
established doctrine and practice of Presbyterian churches —
an Irenicum, or an apple of discord? Even as a philosophical
analysis it seems to us imperfect ; for surely, in the last analysis,
preaching the glad tidings of a glorious gospel is the chief end
and characsteristic of the church, as God's instrumental agency
for the salvation of lost sinners. Preaching and preachers, and
not ruling and rulers, must be the ultimate characteristic of that
church which is the pillar and ground of the truth, and through
which the manifold wisdom of God is made known unto princi-
palities and powers in heavenly places. Neither does this
theory give us a faultless classification or a real unity. A class
is more general than an order, and includes it ; and since they
are distinguished from each other by constant forms of diver-
sity, two classes or orders of officers cannot make one order.
Besides, our Constitution, and that of probably every other
Presbyterian church recognizes a third class or order of of-
ficers— DEACONS. These are united with the others in the over-
sight, ministration, and even government of the church within
their sphere — that is, the management of the temporalities and
charities of congregations. In the early Christian church, and
in the church of Scotland, deacons actively united in the distri-
bution of the elements in the Lord's Supper. In the First Book
of Discipline they are spoken of as with elders having authority
to judge in the kirk of God, and, like them, were elected "every
year once." "One of the seniors and one of the deacons once in
*To this ar"umentum ad invidiam we may at once reply, that no office in
the church of God can be low, and that Israel's greatest king would rather
be a door-keeper in the house of God than be a ruler or an heir presumptive
among the ungodly.
THEORIES OF THE ELDERSHIP. 171
the year notified the life, manners, study, and diligence of the
minister," &c. "They may also assist in judgment with the
minister and elders, and may be admitted to read in the assem-
bly if they be required, and be able thereto." The "Deacons'
Court" is now a fundamental part of the constitution of the
Free Church of Scotland, the members of which are — 1. the
minister or ministers of the congregation ; 2. the elders ; and
3. the deacons. According to the theory of the Presbyterian
church, the greater office includes the less. The minister and
elders can therefore be deacons, and can sit and act as mem-
bers of this court. All the members are thus deacons, and
have equal rights, and hence the appropriateness of the name —
the "Court of Deacons."*
Now, in the analysis given us of this theory so "ably, scrip-
turally, and unanswerably established" by Dr. Breckinridge,
the existence of such officers as "a characteristic principle of
the Presbyterian system" is ignored as 0)ie of the three "ordi-
nary and perpetual officers in the church."
To reduce our system to a philosophical unity, we must
therefore generalize the officers of the church, so as by the
omission of specific differences of order, to make one class for
the united government and oversight of the churches. This is
the unity to which the Presbyterian polity was reduced by the
Second Book of Discipline in 1578. "The whole policy of the
kirk consisteth in three things, viz. in doctrine, discipline, and
distribution. With doctrine is annexed the administration of
sacraments, and according to the parts of this division arises a
three-fold sort of office-bearers in the kirk, to wit, of ministers
or preachers, elders or governors, and deacons or distributors ;
and all these may be called by one general word — ministers of
the kirk." But we may also arrive at a unity still more sug-
gestive of the propriety of our Presbyterian name, by referring
it at once to our doctrine concerning the presbyter, or, to use
the language of the same Book, of "pastors, bishops, or minis-
ters who are appointed to particular congregations, which they
rule by the word of God, and over which they watch — in respect
whereof sometime they are called pastors — sometime episcopi
or bishops — sometimes ministers — and sometimes also presby-
ters or seniors." By their belief in this one and only order
of ministers, Presbyterians are characteristically distinguished
*Forbes' Digest, pp. 8, 9. It is added in a note : "It must never be for-
gotten that the elders are also deacons." The Rev. Stuart Robinson speaks
of the office of deacons as a power of government in the church for accom-
plishing its design in "the provision for and care of the revenues of the
community." (See "Church of God." pp. 89 and 120.) We will have more
to say on this subject however hereafter, and on no subject does our church
require more quickening than on the true nature, relations, and functions
of deacons. Dr. Breckinridge, however, if reported aright in the Assembly,
seemed to attribute to them independent sovereign rule in their sphere,
while he ignores them as rulers. This is an extreme.
172 the;ories o^ the eldership.
from those churches which beheve in an order of ordained
ministers higher than presbyters, to whom is restricted, by
divine right, the exclusive power of ordination and jurisdiction
in the church. According to the Presbyterian church, the
presbyter is the only order of permanent ministers in the
church — the only order ordained by imposition of the hands of
the Presbytery— the only order clothed with the power of
ordination by imposition of hands— the only authorized admin-
istrators of the sacraments, and public teachers of doctrine;
and an order which being, as our standards declare, "the first
in the church both for dignity and usefulness," contains within
itself both the eldership and the deaconship, and may therefore
properly be taken as the representative of all. And that this
is the true exposition of our modern denominational title, there
is, as we will show, satisfactory evidence.
Let this however be as it may, the theory propounded by
Dr. Thornwell as "ably, scripturally, and unanswerably estab-
lished" by Dr. Breckinridge, has not relieved even its friends
from the "disreputable charge of being ignorant of the charac-
teristic principles of their own system," and cannot therefore
be satisfactory to us. In the previous number of the same
Revieiv, in which Dr. Thornwell announces this theory. Dr.
Adger proclaims the one which, as professor in the same Theo-
logical Seminary, he maintains. Says he:* "The other view,
and / think the true view of the nature of this office, makes
the ruling elder to be the aboriginal presbyter, and makes
the essence of the Presbyterate to be ruling. It makes the
overseers or bishops of the church at Ephesus, whom Paul
summoned to Miletus, to be ruling elders. It makes the
description which Paul gives to Timothy of the bishop, relate
to the ruling elder. It makes those whom Titus ordained in
every city, ruling elders, in distinction from teaching elders
It denies that presbyter and preacher were originally synony-
mous ; but views preaching as a function — a charisma (or gift,)
as Neander expresses it, which came to be superadded to cer-
tain of the rulers. They had suitable talents, and so were
chosen and called to that work." Dr. Adger therefore simpli-
fies the analysis by denying "one order subdivided into two
classes," and by rejecting altogether any office or order of the
ministry of the word and sacraments to be of divine institution,
and admits only the tvork or function of the ministry by such
presbyters as are gifted for it. The ministry, therefore, is not
a permanent divine office, having spiritual relation to the whole
employment of the ministry, in a person qualified and specially
called and ordained thereto, but a n'ork performed by those who
^Inaugural Discourse on Church I^istory, &c., 'i^ the Southern Presby-
terian Revieiv for 1859, p. 171.
THEORIES OF THE ELDERSHIP. 178
were ruling elders — "a function, a charisma or gift, which
comes to be superadded to certain of the rulers," as Neander
thought was the case — only, however, in the very beginning of
Christianity.* This is a very simple theory, and very con-
fidently set forth by Dr. Adger. "Beginning," says he, "with
the elders of Israel, in the days of Moses, and coming down to
the elders of the synagogue, after the return from Babylon ;
and thence still further descending to the elders, or presbyters,
or bishops, or pastors of the New Testament, this view finds
them always to be rulers, in distinction from teachers. And
scrutinizing carefully the testimonies of the apostolic Fathers
also, and of the primitive church, this view finds the presbyter,
or the elder in the early church, to be simply a ruler and a
shepherd of Christ's flock." "Paul says that a bishop (or
ruling elder) must be 'apt to teach,' but not because the duty
of public instruction belongs to him officially. He teaches
indeed from house to house, .... yet he is not himself a
teacher, but simply a ruler in God's house." Again Dr. Adger
says:
"In their own congregations, many elders there are whom
the people respect as good citizens ; industrious, honest men ;
kind neighbours and pious Christians; but they get none
of the respect which is demanded by the high spiritual office
they wear. The reason is, that the elder himself is not sensible
that 'the Holy Ghost hath made him an overseer over the flock,
to feed the church of God ;' and, accordingly, he does not go
about, as he ought, both with and without the minister, 'from
house to house, warning every one night and day with tears.'
The people do not have the remotest conception that he is a
pastor of the flock, because there is no visitation or other pas-
torship of the flock by him. I have heard it said, that in the
old country the children look on the visit of the elder with the
same reverential awe, and yet the same filial delight, as on the
visit of the minister. There, he is a minister; he is a pastor;
he is a bishop of souls." "He is a shepherd of the blood-
bought flock." "When he (Christ) ascended up on high, he
gave some apostles, and some prophets, and some evangelists.
These were extraordinary officers, that do not belong to a set-
tled state of the church. Then he gave also, for ordinary
officers, some pastors and teachers. I (that is. Dr. Adger) do
not say the office of rule is superior, nor yet in every respect
*Neander admits that he was yiot able to say "whether, in the appointment
of presbyters, care was taken that only those who were furnished with the
gift of teaching should be admitted into the college of presbyters. At a
later period, as appears from Titus i. 9, he thinks "care was taken that
overseers should be appointed who would be able, by their public instruc-
tions, to protect the church from the infection of false doctrine ;" or in
other words, the presbyters were all ministers and preachers. — See History
and Planting of Christianity, vol. i.
174 THEORIES OF THE ELDERSHIP.
even equal to that of instruction; but I say, the Holy Spirit
here names it first: 'Some pastors, (i. e. ruling elders,) and
(or then) teachers.' "
We have brought these passages together from the same
article, because "extreme cases prove principles," and the theory
we are considering is here presented in its plain and legitimate
development.
Dr. Adger, however, is not alone in such conclusions. Dr.
Thompson, of Buffalo, New York, in his opening discourse
before the last General Assembly of the New-School Body, "de-
nied," as reported in the New York Observer, "the propriety of
the distinction which exists between clergy and elders, and de-
clared that even if church law made such a distinction, the
law of the Scriptures did not support the law of the church.
The Scriptures know of no distinction in the office of elder,
but all elders are bishops. A minister is an elder to labour
in word and doctrine; an elder is a bishop called from word
and doctrine to labour in the government and oversight of the
church. Having defined the bishop's office in this comprehen-
sive manner, the preacher devoted the remainder of his dis-
couse to a presentation of the bishop's good work."
Dr. Thompson agrees and differs fundamentally with Dr.
Adger. He agrees in reducing all church officers to one order,
but he diametrically differs in making that one the clergy, and
not elders. Dr. Thompson's theory is the one which, by the
irresistible necessity of logic and of facts, must be adopted in
any attempt to reduce to one order the officers of the church.
It has therefore found voice in our own church from inde-
pendent investigation and analysis in a review of two publica-
tions on the Ruling Eldership, in the Central Presbyterian for
September 17, 1859. Uniting with his author in lamenting
the inefficiency of our church, he lays it down that "the theory
of the Presbyterian church is defective in regard to the office
of the eldership, and that defect militates against her efficiency
in this work, and perhaps lays the foundation for most of her
deficiencies in other respects. We accept Presbyterianism as
a thoroughly scriptural system in its doctrines, and in all essen-
tial points of government. As a whole we believe it impregna-
ble, but in one point we conceive it inconsistent with itself and
with the word of God.
"In the tracts noticed, and in all the discussions of this sub-
ject, we have seen, as well as the Form of Government itself, it
is assumed that there are two distinct and independent classes of
elders, the ruling and the preaching The teaching
eldership is self-perpetuating, judged as to qualifications, elected
and ordained by a Presbytery which may be constituted, and
perform all its duties without one ruling elder. And in no
THEORIES OF THE ELDERSHIP. 175
case do the ruling elders participate in the 'laying on of hands.'
The ruling elder is the representative of the people elected and
judged by them, and ordained by their representatives. The
distinction is an official and permanent one. The ruling elder
must be re-ordained, to become a teaching elder. The theory
that makes this distinction we think defective and unscriptural.
That there is a distinction between ruling and preaching elders
made in the Scriptures, we admit ; that it is official or permanent
— we deny. In order to show this, we propose to examine
briefly the common arguments for the office of ruling elder."
The reviewer then takes up the argument for such a dis-
tinction from the Synagogue, and show that it is based upon
ignorance of real facts, and upon contradictory and uncertain
traditions, and is clearly against Scripture in 1 Tim. v. 17.
That passage he avers, "does not necessarily, nor even naturally,
make an official distinction," and it is the only one he has been
able to discover. "Some passages speak indeed of 'govern-
ments' as distinct officers in the church, and also of 'teachers.'
But if the 'teachers' include the 'governments,' by a parity of
reasoning, the 'governments' might also include 'teachers,' and
we would have still but one office. It may be very well doubted
whether the whole of this theory is not a false one. It pro-
ceeds on the ground that teaching being the higher office of the
two, necessarily includes the lower — which is only true when
both offices belong to the same department of service. The
first magistracy of our country, includes all the lower offices of
the executive department, but not the judicial or legislative.
And it can be just as easily proven, and by precisely the same
argument, that the judicial branch of any government — be-
cause it expounds the laws, includes the executive that exe-
cutes them, as that expounding God's law includes governing
in his house. Two things in fact are assumed without proof,
in order to make an argument : 1st. That teaching is a higher
office than ruling; and 2d. That the higher must include the
lower — both of which are, to say the least, questionable."
This reviewer next replies to the argument for the twofold
distinction of ruling and teaching elders, based on the plurality
of them ascribed to every church. This he conclusively refutes,
by showing that it has no force as applied to the incipient state
of the church, when no limitation of territory was assigned to
any church ; when all were missionaries, and all was missionary
ground ; that in no instance is a hint dropped leading us to
suspect that two offices bearing the same name are held forth,
both of which may and must teach, but one class alone do this
publicly.
"It seems clear to our mind that the whole argument by
which the fundamental principle of the Presbyterian system
176 THEORIES OF THE ELDERSHIP.
is supported, is just as strong against this particular point in
the system. It establishes these points : 1st. That there is but
one class of elders, having the same official character and stand-
ing, the same duties, and the same responsibilities. 2d. That
there is but one ordination, and one standard of qualification
for ordination. The distinction between ruling and teaching
elders, is a concession to Episcopacy — an attempt to construct
three orders of church officers without diocesan bishops. The
real distinction, recognized in the Scriptures, is not in official
character, but arises naturally and necessarily from the diver-
sity of gifts bestowed on different men. All elders have the
same title — elders, bishops, pastors, preachers, watchers, and
rulers ; and of necessity ought to possess all the powers and pre-
rogatives implied in the titles. The same qualifications are
required in all — even in the matter of teaching — 'apt to teach.'
Hands are to be 'laid suddenly on no man.' No novice is to be
admitted into any office. Elders are ordained in every church,
but no intimation is given that one was ordained to teach pub-
licly and rule, and the other to teach privately and rule. The
very necessity which has led our church to distinguish her two
classes of elders, in popular usage, by the different names —
ministers and elders — would have led to a similar distinction
in the writers of the New Testament, had such a distinction
existed, as now exists. (It might be a question whether the
effort of our General Assembly to ignore ministerial titles does
not grow out of the felt inconsistency between the Book, and
our Book.")
This calm and very candid and bold-spoken reviewer con-
cludes on this wise : "Both the documents noticed, and the
whole course of our recent newspaper discussions show, that
the mind of the church is awakening, if not to the view pre-
sented above, yet to an approximate one. Now if the present
distinction be erroneous, it is not difficult to see the bad effect
it must have on the efficient working of our system. More
than perhaps any other one thing, it had contributed to pro-
duce the present apathetic state of the eldership, by degrading
the office below the scriptural standard — by introducing incom-
petent and unqualified men into it — by relieving those well
qualified for the duties from a sense of responsibility. . . This,
however, we may affirm, that if our view be correct, every elder
would be required to possess some gift both for ruling and
teaching, and to exercise the gifts bestowed upon him. Every
one would be a teaching elder, authorized to perform all the
duties of the ministry, whenever and wherever, in the provi-
dence of God, he might be called to do so. All need not give
themselves exclusively to the work of the ministry, but all
might be required to work, as occasion demanded. Some
THEORIES OF the; ElvDERSHIP. 177
would Still give themselves exclusively to the work, and occupy
the same positions they now do, save in the matter of official
distinction. Rules might be adopted in accordance with this
view, regulating the exercise of gifts — even demanding some
superior attainments in those given wholly to the work. Then,
without the evils resulting from the system adopted by some
other churches, we would have all their advantages for the
effective occupancy of both new and partially supplied fields."
"If these views are true, they show a great evil in our system.
If they are not true, we would be glad to see some more full
and satisfactory presentation of the authority for our present
distinction between teaching and ruling elders. Nor are we
alone in this wish."
Now this able reviewer is involved in his logical labyrinth
by adopting as true, the reiterated dictum that our standards
teach that there is one order of presbyters, divided into two
classes — the teaching and the ruling presbyter. This, how-
ever, is not their doctrine. The order of presbyter, and its
collateral terms, bishop and pastor, which the advocates of this
theory apply to the ruling elder, and to this class of officers
primarily, our standards restrict to ministers exclusively, and
never apply to ruling elders. They recognize, therefore, but
one order and one office of Presbyters and bishops, and call it
emphatically "the pastoral office ;" and in proof of this they
quote the very texts relied on by these theorists — 1 Pet. v. 1 ;
Tit. i. 5 ; 1 Tim. v. 1, 17, 19. They also declare that "the ordi-
nary and perpetual officers in the church are of three orders,
and not one, viz. bishops or pastors (or presbyters — see ch.
iv.) ; the representatives of the people usually styled ruling
elders; and deacons." (Form of Gov., ch. iii.) Ruling elders
(not presbyters) are defined to be properly the representatives
of the people, (lay delegates,) chosen by them for the purpose
of exercising government and discipline in conjunction zuith
pastors or ministers," who are therefore the primary, pre-exist-
ing, and essential rulers and teachers, and the only class of
presbyters or bishops. Such is the definition given by our
standards of ruling elders and presbyters ; and to describe the
former, they add "commonly called," but not authoritatively
defined to be, ruling elders. For the suggestive origin of this
common name they quote 1 Tim. v. 17, in which the terms
occur, and, as some suppose, in reference to it. That this was
the purport of the quotation will be further apparent from the
fact that the definition given of the office is an exact transfer
from the Church of Scotland, from whom our church con-
fessedly derived her nomenclature and her original standards,
only that the official title given by her is elders — not ruling
elders ; — and in whose standards they are not even called elders,
12 — VOL IV.
178 THEORIES OF THE ELDERSHIP.
but "other church governors ;" and in which this text is not
quoted in proof. It was necessary, therefore, in introducing
the name ruHng elder, to show the ground on which the office
is "commonly so called." But of this again.
We have quoted thus fully from this review, because it shows
where we are tending, by the inevitable gravitation or magnetic
power of the theory of two classes of divinely instituted and
permanently distinct officers, with only one name and one order.
And let it be further remarked, that the title by which "a great
part (great part is added to the Scottish Standards) of
the Reformed churches understood" ruling elders to be
designated, was not ruling elders, but "governments;" (and
hence their title as given by Calvin, Knox, the Books of Dis-
cipline, and the Westminster Assembly, of "governors,") "and
of those who rule well, but do not labour in word and doctrine."
Now, it is evident that this long description is not a title, other-
wise it would be as long as that of some German princes.
Neither are these the words of Scripture, but a paraphrase and
addition of eight words, which just put into the text the thing
assumed as true. "Rule well," in English suggests the surname
RULING, which the original {oi /caXco? Trpoearcore^, those who
preside, officiate, or administer zvell) does not. The English
word elders gives the name which the original {irpea-^vrepoi)
only in its appellative or general sense does ; and in this sense
only, as we shall see, did a great part of the Reformed churches
understand their "governors" to be elders, while many, and all
the Presbyterian Standards, regard presbyters to be in 1 Tim. v.
17, as elsewhere, defined to be those who specially, as their chief
business, labour in word and doctrine, and yet also rule or offi-
ciate, and administer ordinances ; so that while to do this latter
acceptably and to edification, was deserving of all honour and
support, the faithful performance of the former was eminently
worthy of being esteemed very highly in love for the work's
sake.
The Rev. Stuart Robinson, in his very beautiful analysis of
the church of God in its relation to the gospel, and as a natu-
ral, necessary development of it, holds, with the Reformers and
our church always and everywhere, that for the development
and accomplishment of its great purpose — to gather an elect
body out of the race during successive ages, and to train and
prepare them for the kingdom of heaven — the church requires
THREE classes of officers, and three only. These are what he
terms "the ministry of the ordinances ; the preserving the order
and harmony of the body, that is, government and discipline ;
and the provision for and care of the revenues of the commu-
nity." This rings with the sound of the genuine, sterling metal,
and is indeed, as we have seen, the exact teaching of the Second
THEORIES OF THE EI.DERSHIP, 179
Book of Discipline. 'The Scriptures," he adds, "exhibit as the
three divinely appointed ofificers, first, ministers, who both rule,
and administer the ordinances — a double office necessarily-
growing out of the essential connection between the word and
the spiritual government founded upon it ; second, ministers of
rule only, and in spirituals only, . . . ; third, the minister of
temporal things, for the keeping prominent that ordinance
through which is expressed the relation of one to another, and
of one part to another part of this body, even as the other
ordinances and government are expressive of the relation of one
and all to the great Head." In pursuance of this design of the
church, the apostles formally transferred to elders, (i. e. pres-
byters,) as to their successors in office, all the responsibilities
which had devolved upon themselves as ordinary ministers, and
all authority," &c "Thus it is manifest that the ordi-
nary and permanent ministry of the church was shared by the
apostles with the elders (presbyters) as ... . officially their
equals in so far as concerns all the functions of an ordinary and
permanent ministry in the church." In quoting as proof of this
apostolical succession of presbyters, Acts xx^ 17-35, Mr. Robin-
son calls attention to the illative particle ovv^ in ver. 28, and
remarks, "Take heed, therefore directly connects the charge to
the elders (presbyters) with the previous recital of the apostles'
duties among them, and implies that in his absence, these, as
well as what follows, devolve upon them. He formally recog-
nizes the elders (presbyters) as his successors." His conclu-
sion, therefore, from alfhis premises is, that "the general famil-
iarity with this branch of the subject, renders unnecessary any
argument in detail to show that the last and complete develop-
ment of the church, under the apostles, exhibits as the THREE
ordinary and permanent officers thereof, elders, who rule. . . ;
elders, who both rule and labour in word and doctrine ; deacons,
who represent the fellowship of the members of the church in
each other's gifts, and who have care of its revenues and the
necessities of the poor." And yet, strange to say, within a page
of the preceding classification, and under the same head of
Church Government, Mr. Robinson puts that second, and as less
"fundamental," which before he had made the chief end of the
church, that is, the "ministry of the ordinances ;" and he makes
that "the fundamental office of the church, from first to last,"
which he had made secondary and subservient. And to sustain
this arrangement, he quotes the two verses in Hebrews xiii. 17,
7, in both of which the very same term, riyovfi€vo<i, occurs
in reference to the same parties, who, in ver. 7, are to be re-
membered and revered, though dead, and in ver. 17, to be
obeyed while living ; that is, those presbyters who formerly and
those who then guided, ruled, and watched over them. So
180 THE0RIE;S 01^ THE ELDERSHIP.
plainly do these passages refer to one and the same class of
officers, and to the ministers of the gospel — to "all (as Owen on
ver. 7 interprets) who had spoken or preached the word of God
unto them, whether apostles, evangelists, or pastors" — that
Poole, in his Synopsis, only alludes to Grotius as including, in
ver. 17, "other spiritual guides." The reference to pastors,
and to the work of the ministry, seems never to have been ques-
tioned until this theory required support.*
Still, however, Mr. Robinson chimes in with the old familiar
song of Presbytery, as it has been chanted by our sainted mar-
tyr-fathers, by maintaining in Christ's church a threefold
order of officers, even as there is in Christ a threefold order of
offices. The ministry is analogous to Christ's prophetical
office. The eldership accords with Christ's kingly office ; and
the deaconship with his priestly, self-sacrificing office. May
we not also find adumbrated in the triplicity of church officers,
the trinity of the church's God, the monarchy of the Father,
the mediate rule and dominion of the Son, and the ministration
of the Spirit?
The church of Christ is, as it always was, a supreme The-
ocracy, of which God the Father is the original founder, over
which Christ is set as King, and of which the Holy Spirit is
the Ruler. This Theocracy is perpetual and immutable, and
is carried on through the ministerial agency of appointed men,
especially through the ministry by which it hath pleased God
to save them that believe, and by which He represents himself
to the people ; but also by elders, by whom all the rights and
interests of the people are represented to Him and secured for
them ; and by deacons, by whom the people, in all the gifts
and graces bestowed upon them severally and jointly by God,
are represented to each other and hold fellowship and enjoy
mutual communication one with another. Such is the minis-
tration by which the body of Christ is edified in love and unity.
No part is inferior or unimportant. Each in its measure is
essential to the health and happiness, to the unity and liberty,
and to the power of the church, as being in its Head a divine
theocracy, and in its members a spiritual representative, con-
servative republic. An imitation and adaptation of this is
*See Bloomfield's Digest and his New Testament; McLean, Olshausen,
and Ebard ; Doddridge, Gill, Poole's Annotations. Matthew Henry (full
on,) and Owen on ver. 7, which fixes the meaning. Cartwright, who himself
believed in and framed a Discipline, including elders, confutes the Rhem-
ish translation of prelates, by largely showing that it should be pastors.
(Confut. of Rhemish Testament, pp. 650, 651.) Calvin interprets ver. 7
as exclusively referring to pastors, i. e. ministers ; and ver. 17 — though he
thinks it includes "other rulers" — he enforces as chiefly and emphatically
bearing on pastors, as opposed to prelates. Bengel is unusually full and
strong, and Valpy's New Testament. Stuart says, "it is clearly used in the
sense of teachers." Boyse also, in Doddridge. Chrysostom says he never
read these words without trembling.
THEORIES OF THE ELDERSHIP. 181
found in the Protestant Episcopal Church in this country, in
which the presbyters and lay representatives form a chamber
of deputies, and the bishops a senate, and in which the joint
concurrence of both houses is necessary to any legislation. In
our government the one order of clergy meets in one body with
the represenetatives of the people, and they deliberate and de-
cide as one body, the ministry still remaining independent as
the sacred order, and acting as such in the presidency and
administration of all ministerial offices and acts By this
balance of power, the conservative and popular elements are
both secured, and the church preserved from becoming either
a hierarchy or oligarchy of one order, (as this theory would
make it,) or a mere democracy.
Be this as it may, a threefold distinction of officers — min-
isters, elders, and deacons — has been held forth always, every-
where, and by every Presbyterian church throughout the world,
and nowhere more clearly than in the Books of Discipline and
Westminster standards appended by Mr. Robinson to his vol-
ume.*
Nowhere, also, we may here observe, will he find the prin-
cipality and pre-eminence of the order of the ministry as the
most especially to be honoured with a double honour, and as
inclusive of all the others, more emphatically declared than in
these noble declarations of the independence and spirituality
of Christ's kirk and office-bearers? "According to the theory
of the Presbyterian church, the greater office includes the
less." Ministers are elders; the ministers and elders are dea-
cons, and, as such, sit and act in the Deacons' Court, of which
conjointly the pastor, elders, and deacons constitute the mem-
bers, f The office of the elder (presbyter) — that is, the pastor,
according to the Westminster standards, includes "that which
the pastor is to do from God to the people" — such as "public
reading of the Scriptures," "feeding the flock of God by
preaching of the word," "catechizing," "the dispensation of
other mysteries," "blessing the people from God," "taking
care of the poor ;" and he hath also a "ruling power over the
flock as pastor." "Other church governors are to join with
the ministers in the government of the church." "For officers
in a particular congregation there ought to be one, at the
least, to labour in word and doctrine, and to rule. "J "It is
also requisite there should be others to join in government,
(1 Cor. xii. 28.)" Calvin everywhere exalts the pre-eminent
*In publishing these he has rendered valuable service. He might have
added the Book of Common Order, Craig's Catechism, and other early
documents.
tForbes' Digest of Rules and Procedure of the Free Church. Edinburgh,
1856, p. 9. We repeat this remark and reference.
{Proved by 1 Tim. v. 17, and other texts. See in Robinson's "Church of
God," ch. Ixxii.
182 THEORIES OF THE ELDERSHIP.
dignity and authority of the ministry. "The preaching of
celestial doctrine is," he says, " committed to pastors," "Mag-
nificent titles . . . therefore to teach us that God himself appears,
and, as the author of this ordinance, requires his presence to
be recognized in this institution." By these words (Eph. iv.
4-16) Calvin shows that the ministry of men, which God
employs in governing his church, is a principal hand, &c.
"Whosoever, therefore, studies to abolish this order and kind
of government of which we speak, or disparages it as of minor
importance, plots the devastation, or rather the ruin and de-
struction of the church ; for neither are the light and heat of
the sun, nor meat and drink, so necessary to sustain and
cherish the present life, as is the apostolical and pastoral office
to preserve a church in the earth."t In his commentary on
1 Tim. V. 17, Calvin says: "Yet he (the apostle) prefers those
who labour in word and doctrine." In short, our own stand-
ards express the uniform testimony of every reformed church
in the world when it pronounces "the pastoral office to be first
in the church both for dignity and usefulness." Form of Gov.,
ch. iv.
When, therefore, we find Mr. Robinson, with these ancient
testimonies in his book and in his mind, and in contradiction to
his own analysis, order of thought, and positive affirmations,
making "elders who rule, the fundamental officers of the church,
as a government from first to last,"* we are constrained to use
the words of Dr. King, and say, "the language develops only
the necessities of a system. "$ To sustain the unity of this
theory of the eldership we are considering, Mr. Robinson, in his
concluding parallel comparison of the three systems of church
government, uses this language : "The fundamental office of
government in the church is the eldership — of two classes. . . .
Besides this, the only power of government in the church is the
office of the deacons, which concerns temporalities only," (p.
120.) As if one office could have "two classes," with distinct-
ive and exclusive offices ; and as if deacons were any the less
officers in the government of the church because their jurisdic-
tion has reference only to all its temporalities, to all its charities,
and to the poor. Deacons, though named, are ignored as a
distinct, necessary, and important order of church officers, and
yet he had previously declared this office to be "a power of
government in the church," (pp. 89, 120.) This confusion is
the necessary result of this new theory, which is based upon
■["Institutes, B. IV., ch. i. and iii.
*The Westminster standards, under the very head of the ministerial func-
tions, compare them with those of the priests and Levites under the law,
and as having "as ample a charge and commission as they had." See in
Robinson, p. Ixxix. and Ixxx.
JOn the Eldership, p. 16, note.
THEORIES OE THE ELDERSHIP. 183
the indefinite and equivoccal term 7rpeo-/3uTepo9, as it is ren-
dered by elder in English, and will be found inseparable from
it, since it founds upon it both its two-fold distinction and its
attempted unity, which is, however, only that of an equivocal
name.
The presbyter or pastor is, we have seen, by his very nature,
an elder and a deacon also— that is, their functions are included
under the authority and rule implied in his office. The reverse,
however, is admitted not to be true. In the presbyter, there-
fore, we have a generic order, including in its the other two,
and 'a generic name, which, in its broad and comprehensive
sense, is equally applicable to deacons and elders. But it is
onlv in such a general sense it can be applied to orders and
offices so essentially and permanently distinct in their sphere
and functions. In this ambiguity and double meaning of the
term, and especially in the English term elder, is_ to be found
the source of confusion and disagreement in this and every
other author who adopts the theory in question.
"The word elder," says the Second Book of Discipline, (ch.
vi.) "in the Scripture sometime is the name of age^ sometime
of office. When it is the name of an office, sometime it
is taken largely, comprehending as well the pastors and
doctors as them" whoar^ called seniors or elders. In this our
division zve call them elders whom the Apostles call presidents
or governoiirs." Thus plainly does this fundamental consti-
tution of the Church of Scotland confine the term presbyter
(or elder, in its strict official sense,) to ministers, and apply
it only in its large sense to those representatives of the people
whose proper name is governor or ruler, or as the Westmin-
ster standards, (which are now the actual constitution, and
bound up with the Confession of Faith of the Presbyterian
Church of Scotland, and Ireland, and England, and the numer-
ous branches in Canada, in the United States, and elsewhere),
call them, "others to join in government," "other church gov-
ernors," "other public officers as are agreeable to, and war-
ranted by, the word of God, to be church governors, and to
join zvith the ministers in the government of the church,"
and in the chapter of Synodical Assemblies, "other church
governors, as also other "fit persons when it shall be deemed
expedient." Gillespie and Rutherford, who, with others, rep-
resented the Church of Scotland in the Westminster Assembly,
had adopted the newly-coined title of ruling elder, founded,
as Gillespie teaches, on "the elders that rule well."* They
laboured long and earnestly, both by the press and by their pow-
erful pleadings, to introduce their views into the Assembly and
♦See Works, vol. i., "Government of the Church of Scotland," ch. i.,
p 10.
184 thi;orie;s of the dldsrship.
the Church of Scotland. Their first form of proposition to
the Assembly was "that beside those presbyters who both rule
and labour in word and doctrine, there be other presbyters
who especially apply themselves to ruling." This, however,
was rejected as "almost a novelty in England."-^ Gillespie pre-
serves another form of the proposition voted upon — "ruling
elder or church governor."* Both terms in this proposed title
were however rejected, and after ten days' discussion, and
"many a brave dispute," which led Baillie to "marvelling at the
great learning, quickness, and eloquence in speaking," the As-
sembly settled down upon the terms above given, and repudi-
ated altogether, as a proof text for the office, 1 Tim. v. 17, from
which the name of ruling elder was professedly drawn, and
from which Gillespie infers not merely a twofold, but a three-
fold distinction of elders — the preacher, the doctor, and the
ruler.J
A perfectly similar use of terms, i. e. in a strict official and
in a large and general sense, is found in the name deacon. The
word hidicovo'i.^ says the Second Book of Discipline,, chap, viii.,
sometimes is largely taken, comprehending all them who bear
office in the ministry . . . but now, as we speak, is taken
only for them unto whom, &c. The office of the deacons so
taken is an ordinary and perpetual function in the kingdom of
Christ. And just as it would be absurd to say that the deacon-
ship is the fundamental office of government in the church of
Christ, or that ministers are only deacons, because they are
called deacons — and yet in one sense of the term this is true ; —
so also, is it a mere sophistical play upon the double meaning
and present general use of the term elder, to argue that because
all ministers are elders, therefore all ministers are what are
now understood by ruling elders.
The early advocates of this twofold distinction of ruling elder
and teaching elder, founded upon 1 Tim. v. 17, recognized
therefore the general and also the strict official sense of the
term elder. They applied the term in its general meaning, as
Our standards do, to representatives of the people, and the term
presbyter (the Greek word) exclusively to ministers. This will
be found to be the case, with almost no exception, in all the
old writers on Presbytery, as designedly as in our own stand-
ards, who employ 1 Tim. v. 17, as we have observed, only to
justify the "common" use of the name ruling elder. These
early writers prove the divine right of the office from the terms
"governments," "rulers," "the brethren," and, until the period
of the Westminster Assembly, left all the other passages in
tHetherington, Hist., p. 141.
*See Robinson's "Church of God," p. Ixxii., and Gillespie's Works, vol. ii.
tSee ibid. Beza and others did the same.
THEORIES OE THE ELDERSHIP.
185
which the term presbyter is translated in EngHsh as elder, to
refer to the ministry.
Neander suggested the interpretation which gives to the
word in every passage its general appellative sense, and this
theory was adopted and ably presented by Dr. Miller in his
work on the Ruling Elder. He quotes, therefore, in proof of
the office of ruling elder every passage in which the term elder
is employed, and justifies his doing so, by saying that the plu-
rality of such elders existing in many churches, determined
the fact that both teaching and ruling elders must have been
referred to. Contrary to the opinion and practice of Calvin,
Knox, Gillespie, and the Reformers generally, he agreed with
later authorities in making the office of the ruling elder perma-
nent and constant. He was of opinion that elders should be
ordained with imposition of hands, but that they were stijl
subordinate to ministers and incapable of uniting in the ordi-
nation of ministers by imposition of their hands.
While, therefore. Dr. Miller accepted th3 theory of one order
of presbyters with two classes, originated by Neander, and re-
ferred all passages alluding to them indiscriminately to both,
nevertheless his form of the theory differs essentially from his
followers, and is an a priori protest against it. He agrees with
our standards in believing that "there ought to be three classes
of officers to carry into full effect the laws of Christ's kingdom ;
at least one teaching elder, bishop, or pastor ; a bench of ruling
elders and deacons." Ruling Elders, pp. 28. 29. He makes
ministers primary, and the elders "to assist in the inspection
and government of the church." Ibid. He applied the terms
bishop and pastor properly to the ministry. Christian Ministry,
66 and 57. He regarded the ruling elder as "an inferior
officer," and "denied'his right to lay on hands in the ordination
of a superior." Christian Ministry, p. 74 ; Ruling Riders, pp.
286, 293. He denied "this office or any particular form of
government to be of divine right," or "essential to the existence
of a church." Ruling Elders, p. 19.
Neander's premises, as adopted by Dr. Miller, have, however,
been carried out to their legitimate logical conclusions in con-
trariety to his own. There being but one name elder or many
synonymous names ; but one formula of qualifications, responsi-
bilities, and duties ; there is but one order of elders, who should
ordain and be ordained, alike. If called to different functions
by different gifts they are still one order, and yet so essentially
different and distinct, that no lawful assembly or court of the
church can take place without the presence and concurrence of
both. The preacher and the ruler are both alike, bishops, pres-
byters, pastors, and teachers, "shepherds of the blood-bought
flock," "made by the Holy Ghost overseers of the flock to feed
186 THEORIES OF THE ELDERSHIP.
the church of God, from house to house, warning every one
night and day with tears'' — and yet only one class of this 07ie
order can pubhcly preach or administer sacraments, or marry,
or pronounce sentence of deposition or excommunication, or
even moderate a session, (not to say a Presbytery, Synod, or
Assembly), or publicly and authoritatively conduct public ser-
vices on the Sabbath, by reading, praying, and blessing the
people. "It is obvious," says Dr. Adger, "that this view of the
office of the ruling elder (the other class of this one order) so
far from merging that office into the ministry of the word,
distinctly separates it from the ministry, and shows plainly
wherein the ruling elder is inferior to the teacher. He is in-
ferior to him in respect to the word and sacraments. Paul says,
that a bishop (or ruling elder) must be "apt to teach," but not
because the duty of public instruction belongs officially to him
He teaches, indeed, from house to house, and he teaches also,
whenever in the church courts he helps, either by advice or by
mere voting, to make the deliverance of the body which decides
some question of doctrine or order. And he must, therefore,
be an intelligent man, qualified to disseminate the truth he
learns from the teaching eldership, and from the word of God.
. Yet he is not himself a teacher, but simply a ruler in God's
house." Southern Presh. Rev. as before, p. 173.
But this theory, if it thus exalts one class of this one order, is
not less efficacious in humbling this same class when repre-
sented in church courts. "So far is it from being 'the sense of
our book,' " says Dr. Adger, "that in these courts the complete
and regular members are ministers, while the elders are only
admitted for a particular purpose, and on a special ground —
that, on the contrary, preachers or teachers, as such, have
indeed no place at all in them! They are assemblies of ruling
elders, many of whom have the superadded charisma of preach-
ing, but all of whom belong to the order of rulers. These
courts are not 'bodies of ministers,' nor yet bodies of ministers
with certain 'delegates of the people' admitted to sit with them
upon some special principle, such as that which admits 'corre-
sponding members.' But both the ministers and the elders
appear in that body as rulers."
"Moreover," says Dr. Adger, "it is provided that ministers
themselves shall appear among the rulers or representatives,
because they are themselves also rulers or representatives.
Such is the representative government which the Lord has
given to his church. Her ministers are her representatives,
for none of them ordinarily is ordained except upon her call.
She must choose them, and they appear in all the courts as
chosen by her. It is as being a ruler that we meet the minister
in the session." "When our Book says (chap, v.) 'Ruling
THEORIES OF THE ELDERSHIP, 187
elders are properly the representatives of the people,' it pro-
ceeds immediately to add, by way of explanation of this term,
'chosen by tliciii for the purpose of exercising government and
discipline.'' They are representatives of the people because
they are chosen rulers of the people ; and the Book says they
are 'properly such representatives,' because they are nothing
fuore than such representatives, or chosen rulers, and do not
like ministers, have the function, also, of labouring in the word
and administering the sacraments." Pp. 174, 175.
According to Dr. Adger there is but one order of officers in
the church, and that is ruling elders, "the aboriginal presby-
ters," and "the essence of the presbyterate is ruling." Well,
therefore, may he take up a lamentation over the inadequate
and erroneous views of our church. "The whole volume (of
Minutes) seems to say that the church does not value much her
ruling eldership, that very special ascension gift of her Lord!
Accordingly, when an elder is to be elected and ordained in a
congregation, very often, simple personal respectability, con-
joined with hopeful piety, is considered as amply qualifying
any man for the office. Rarely is it insisted upon that he shall
be well acquainted with our Book, or thoroughly grounded in
his attachment to our system — and yet he is to administer the
rules of that Book and govern according to the principles of
that system ! Sometimes a very moderate share of ordinary
education is deemed sufficient for this pastor or bishop — and
yet this pastor or bishop must be 'apt to teach !' Frequently
the office is given to a man deeply immersed in worldly cares
— and yet he is a high spiritual officer, who must be devoted to
the interests of the kingdom ! How can it be imagined that an
hour or two of some evening every week, or even perhaps every
month, to be spent in attending the meetings of the sesion, is
enough for the discharge by such an officer of that aivful cure
of immortal souls zvhich he has suffered to he hound for life
upon his shoulders!"
The facts of Scripture in reference to preaching and presby-
ters cannot, however, be arranged by all the advocates of a
"one order" theory under that of ruling elders ; and hence we
have seen this one order must, as some of its advocates hold,
be that of pastors or preachers. This undoubtedly would have
been the last analysis, if compelled to make it, of all our fathers,
as it is of all Congregationalists, and, indeed, of the whole
Christian world. Presbyterians, according to Dr. Miller, be-
lieve "that there is but one order of gospel ministers, and that
there are two other classes of church officers, viz. ruling elders
and deacons ; but that neither of these are authorized to labour
in the word and doctrine, or to administer either of the sacra-
188 THEORIES OE THE ELDERSHIP.
ments."* "In the Presbyterian church, a presbyter without a
pastoral charge is not a bishop. He is not an overseer of the
flock. But when he is a presbyter placed in a pastoral charge,
he is a scriptural bishop."t And again, in speaking of "ruling
elders, or those who are appointed to assist in governing the
church, but who do not preach or administer the sacraments,"
he says : "But this is not all ; bearing rule in the church is un-
equivocally represented as a less honoiirable employment than
preaching or labouring in word and doctrine. The mere ruling
elder, who performs his duty well, is declared to be worthy
of double honour; but the elder who, to this function, adds the
more dignified and important one of preaching the gospel of
salvation, is declared to be entitled to an honour of a still higher
kind."§ Our conclusion therefore is, that a theory which leads
its advocates to the most opposite and antagonistic conclusions,
and to conclusions subversive of the intuitive instincts of the
Christian heart, and of the doctrine of the ministry held with
perfect uniformity, uhique, semper et ah omnibus, and on the
supreme importance of which all Presbyterian churches are,
and have ever been, most explicit and harmonious, must be
sophistical, unscriptural, and un-presbyterian.
The sophistry of this theory will be painfully evident to any
one reading the argumentative chapter of Dr. King on the
ruling eldership.** He does little more than bandy the word
elder in its double ambiguity of meaning, first to Prelatists,
and then to Congregationalists. He assumes that "by elders
and bishops. Scripture denotes one order of functionaries," and
therefore as "the identical persons are called elders and
bishops," elders and bishops are the same, and the only order
of ministers. Thus far he says nothing about his two orders
or classes of elders, nor does he seem to have remembered that
while bishops — that is, the ministers authorized to preach and
administer ordinances — may be the same as those who in the
English version are called elders, they may not be, and are not,
what is understood by ruling elders. Elders, and ruling
elders — which is neither a scriptural, nor a patristic, nor an
original, nor a constitutionally presbyterian title — are not the
same. Dr. King having thus inconclusively determined that
because, in the English version, presbyter is translated elder —
in order, as we shall show, to avoid the more proper term
priest,X (which is presbyter contracted,) because of its Romish
*Christian Ministry, p. 26.
tibid, p. 28.
§Christian Ministry, p. 65.
**Rev. David King, D. D., LL. D. Carter's ed.. Part I.
JThe Westminster Form of Government, which is the standard of the
Church of Scotland, and of all other Presbyterian churches, even in this
country beyond our own and its off-shoots, declares that "under the names
THEORIES OF THE EEDERSHIP. 189
perversion — that therefore the order of presbyters, or of Priests
in some Christian churches are ciders, turns his attention to
Independents. From Dr. Wardlaw, Mr. James, and Dr. David-
son, he quotes the statement that their "pastors," by the very
nature of their office, are clothed with spiritual authority and
rule, and he infers — by what process we cannot imagine — that
"since all elders rule, ministers might all, in this sense, be
called ruling elders. So a minister rules, and he is officially a
ruling elder." And yet, in the next sentence, he states that
Presbyterian churches call him who "both teaches and rules"
minister or pastor, while they who are charged only with rule
or superintendence, are ruling elders. (Pp. 14-16.) Again,
Dr. King argues that because every church originally "had
bishops and deacons," and because noiv Independency, (and
every other church in ordinary cases,) "assigns to each church
a single elder" — the term in his proposition zvas bishops —
"therefore these bishops must include ruling elders." He is
willing, with Dr. Davidson, that this plurality of bishops or
presbyters in each church "should be pastors, and empowered
to teach as well as rule," and earnestly wishes his denomina-
tion would reduce this scheme to practice — "call them teaching
elders or call them ruling elders." The whole argument for
ruling elders, whom he nevertheless distinguishes by essential
functions from the more important office of the ministry, is
founded on the use of the term elder "in this sense" in his
premise, and "in another sense" in his conclusion.
This confusion and sophistry are, however, inseparable from
the theory which identifies presbyters and ruling elders. In
arguing with Episcopalians, and maintaining the divine right
of presbyters to teach, rule, and ordain — in short, to do all
that is permanently delegated to the successors of the Apostles
"for the work of the ministry" — we are compelled to show that
ALL THIS is attributed to presbyters in the word of God. But
if the term means rulers in general — if ruling is the essence
of the office designated by it — if "the best authorities are
agreed," as Dr. King (p. 24) says they are, "that in the first
instance the office of eldership had respect only to superintend-
ence,"— if this ruling is the fundamental and permanent order
in the church, then it is no argument for the divine right of
presbyters, as the successors of Apostles in all the permanent
office and functions of the ministry, to prove that they may
rule, (whatever that means) but not labour in word and doc-
trine, not publicly preach, nor pray, nor preside, nor admin-
ister ordinances, nor ordain. There is no argument in telling
Prelatists that the terms presbyter, bishop, &c. are so indefinite
of Priests and Levites, to be continued under the gospel, are meant evan-
gelical pastors." (Ch. on Pastors.) Priest is presbyter contracted — pres-
tre, priest.
190 THEORIES OF THE ELDERSHIP.
that they may mean any office of authority in the church — even
prelatic bishops themselves — for which any sanction may be
found in the words, or in the facts, or in the precedents of
Scripture. This is just what they want, and what most of
them teach, and the very assumption upon which they rest the
claims of their system.
This was the policy, as we shall show, of the opponents of
Dr. Mason, and the position (unanswerably sustained) that the
terms presbyter and deacon, are definite, fixed, and invariable
in their meaning, so as to admit in no case of any doubt as to
the office and officer intended, is his triumphant reply. The
employment of one term to entitle two classes of offices and
officers, distinguished by untransferable and permanent and
essential prerogatives, powers, and functions, is an absurdity
for which no precedent can be found in the universal language
and uniform custom of man, and cannot, without disparage-
ment to his wisdom, be attributed to God.*
And hence we find that it is only in their argument with
Presbyterians, "the large" sense of this term is employed to
sustain a novel theory of the eldership. The opinion that the
reference to a plurality of other officers in the churches besides
deacons was in every case made to one general class with Two
orders was, we think, first published by Dr. Miller, and yet no
man could more carefully and powerfully sustain in all his
arguments against Prelacy the fixed and full meaning of the
terms presbyter and bishop, as referring to the office and work
of the ministry. "The reader is earnestly requested," says
Dr. Miller, "to remember at every step that by a scriptural or
primitive bishop is always meant a presbyter, pastor, or what-
ever else he may be called who has the pastoral care of a par-
ticular congregation." Christian Ministry, p. 28. "The great
question then to be decided is, does the New Testament teach,
or intimate, that there are three classes or grades of gospel
ministers, all of them authorized to labour in word and doc-
trine." P. 36. "The word presbyter, or elder, became in pro-
cess of time an established title of office. . . . The apostles
gave the name of elder to the pastors and rulers of the
churches they organized, and the rather because these pastors
were," &c. P. 52. "In short, the title of bishop, as applied
to ministers of the gospel, occurs only four times in the New
Testament ; in three of these cases there is complete proof
that it is given to those who are styled presbyters, and in the
FOURTH, there is strong presumption," &c. P. 58. "Were
these officers prelates, or did they belong to that class which
Episcopalians denominate the second order of clergy, priests,
or, in other words, presbyters?" P. 58. "The presbyters had
*See Dr. Mason's Works, vol. ii., and our argument hereafter.
THEORIES OF THE ELDERSHIP. 191
in apostolic times, as they now have, authority to preach the
word and administer sacraments," p. (52 ; "the power of govern-
ment or of ruUng- also," p. 63 ; "to ordain," p. 67, &c.
Such is the tenor of Dr. Miller's able and conclusive argu-
ments against the claims of prelates to a superiority by divine
right over presbyters, and such is the course pursued by every
standard writer on the question between Prelacy and Presby-
tery. Let the reader examine the very clear and masterly ex-
position of this argument by Principal Hill in his Lectures on
Divinity; or the recent elaborate work of Dr. Killen, "The
Ancient Church;" or any other, from Blondel's Apology for
Jerome to the present time, and he will see that a fixed official
application of the terms presbyter, bishop, pastor, &c. to minis-
ters of the gospel, in the New Testament, and by the apostoli-
cal, primitive and ancient church, is the chief corner-stone of
the whole argument for the claims of presbytery to be the
scriptural and primitive polity of the churches.
It was only, therefore, when Dr. Miller turned his attention
to Independency, and to the very defective condition of the
eldership in our own church, he was led to adopt Neander's
interpretation, though completely subversive of his prelatic
arguments. In his work on the Eldership, therefore, we could
scarcely know that such a word as presbyter occurred in the
New Testament. "We find bishops, elders, and deacons every-
where appointed. We find a plurality of elders ordained in
every church. And we find the elders represented as overseers
or inspectors of the church ; as rulers in the house of God ; and
the members of the church exhorted to submit to them and
obey them." P. 52. And as "a specimen of the New Testa-
ment representations on the subject" we have a rehearsal of
every passage in which elders (in the original presbyters) are
spoken of, although in his former volume the divine right of
presbyters was made good against the claims of prelates by
these very passages. Having thus prepared the way. Dr. Mil-
ler proceeds to the inference which he thinks inevitable from
the {assumed) fact that in every church, and not merely in
some of the largest, a plurality of elders were ordained. "The
idea that it was considered as necessary, at such a time, that
every church should have two, three, or four pastors or minis-
ters, in the modern popular sense of these terms, is manifestly
altogether inadmissible," and "some therefore were rulers who,
as in the synagogues, formed a kind of congregational presby-
tery or consistory." P. 54.
Now in this statement, which is the foundation of the recent
and variously developed theory, it is assumed, first, that in
every case reference is made to a single congregation organized
and complete within itself; limited in its sphere of operations
192 THEORIES OE THE EEDERSHIP.
to its immediate bounds ; and not to a missionary centre of
Christian evangelization, "from which," as the apostle expressly
states to the praise of the church at Thessalonica, "sounded out
the word of the Lord not only in Macedonia and Achaia but
also in every place." But as the church at Philippi, like the
church at Antioch, at Rome, and at Jerusalem, was a mission-
ary centre of evangelistic labour in the word and doctrine, we
are explicitly taught — what reason would necessarily presume
— that every church in the beginning was a missionary sta-
tion, where missionaries from all the region round about
located, and lived, and loved together, and had all things in
common, and in united prayer and pains-taking planned and
carried out their schemes in works of mercy. Or, the body in
each case may have been, not any one congregation, in any one
place, but all those who at Jerusalem, at Antioch, at Rome, at
Ephesus, at Philippi, called upon the name of the Lord and
were called Christians. And that it is so, is certain, since the
address is not the congregation or particular church, but "all,
the saints in Christ Jesus which are at Philippi, and (ale) the
bishops and deacons," also, which are there. So again it is
"ale that be in Rome called to be saints .... whose faith is
spoken of throughout the whole world" — by those of course
who had been among them and who had gone forth every-
where preaching the word. So again, by "the church which
is at Corinth," it is immediately declared is meant, "them (all)
that are sanctified in Christ Jesus . . . with all that in every
place (in the region round about) call upon the name of Jesus
Christ." And thus it is that the apostle proceeds to mention
several ministers, who had each of them a separate congrega-
tion calling itself by their name. In the second epistle to "the
church of God which is at Corinth" is added, as included under
this missionary station, "all the saints which are in all Achaia."
So it is in every case. It is "the saints and faithful brethren —
brethren in Christ — which are at Colosse" and elsewhere, and
not to any one particular congregation, that allusion is made
when a plurality of presbyters or bishops are spoken of, and
the farewell address of Paul to the presbyters of Ephesus was
doubtless to all within the bovmds of that missionary circuit
who could be gathered together.
The assumption of this theory, "that a plurality of presby-
ters was ordained in every congregation," is contrary, there-
fore, to the fact that reference is in every case made to all the
Christians in every city or place, however numerous might be
their private congregational assemblies, and to all in the mis-
sionary region round about them. The assumption that those
early presbyters — that is, presbyter missionaries — were "pas-
tors or ministers in the modern, popular sense of those temis,
THEORIES OF THE ELDERSHIP. 193
is manifestly altogether inadmissible." The assumption that
even if there were a plurality of them in every missionary sta-
tion, or even in every particular church, this would require us
to consider them as in part not missionaries and ministers, is
equally gratuitous, since, under their circumstances, believers
could not depend on one, nor feel two or more burdensome on
their plan of having all things common, of living plainly, of
every one cooperating, and all freely giving as they were able.
Even now, as Dr. Owen in several places admits, a plurality
of pastors is just as conformable to the nature of a single
organized church — which is the only kind he thinks Christ au-
thorizes— as one pastor ; and yet in addition to a pastor, whom
he considers to be the proper presbyter or bishop, he would
add, as necessary to a complete church, one or more ordained
doctors, who are also ministers, and not ruling elders.* And
when this theory assumes, that because in a general sense the
term elder may be given as a warrantable translation of the
Greek word presbyter in its official sense during the apostolic
age, (when the names of office were, it is said, used without
scrupulosity and with much license,)! that therefore it includes
ruling elders as now understood, there is a glaring non sequitur.
In these assumptions, this theory abandons Presbyterian ground
and our constant and irrefragable argument against Independ-
ency and Prelacy, and actually adopts and endorses the argu-
ments of Prelatists in favour of the apostolical succession,
name, and power of prelatical bishops on the one hand ; and of
Dr. Owen on the other hand for absolute Independency and
the exclusive divine right of single churches, each complete
within itself, and having power to elect and ordain its own
officers, and officers only for itself. Dr. Owen ridicules the
idea either of an universal or oecumenic minister or church
which only a few could either see or hear.J From Owen also
Dr. Miller received the idea that ruling elders should be or-
dained with imposition of hands — a novelty which, after experi-
ment, he was constrained to abandon, and for which he could
find no precedent in any Presbyterian church in the world. §
Dr. Owen fully understood, and explicitly states the zvide
application of the term elder to any one having rule or office
under another, and so little stress does he put upon either the
name elder or ruling elder, that he considers the office no dis-
tinctive peculiar characteristic of any denomination. "The
truth is," says Owen, "and it must be acknowledged, that there
is no known church in the zvorld but they dispose the rule of
the chuch in part into the hands of persons who have not the
*See Works, vol. xvi., Edinb. ed., pp. 5, 44, 55.
tDr. Miller on the Ministry, p. 66.
$See ibid., Pref., and pp. 24, 25. &c.
§See Owen, ibid., p. 73, &c. Miller on Eldership, Pref.
13 — VOL IV.
194 theorie;s of the uIvDErship.
power of authoritative preaching of the word and administra-
tion of the sacraments committed unto them ;* and yet, to give
more plausible weight to an argument in favour of ruling elders
which do not define nor even distinguish the Presbyterian from
Independent and other churches, this theory abandons the dis-
tinctive character of the presbyter, the fundamental argument
for a presbytery from the multitude of Christians in one place,
and the plurality of presbyters or pastors among them; and
abandons every fence by which even Prelacy might be kept out
of the fold. Dr. Owen exalts the ministry — his bishop, presby-
ter, or pastor. He proves its divine office, and authoritative
rule, and pre-eminent dignity and responsibility by Acts xx.,
Eph. iv., and all those passages in which it is denominated
rrrotfi'qv^ pastor, teacher, and after quoting Acts xx. 17, 18, 28,
he says: "If elders and bishops be not the same persons, having
the same office, the same function, and the same duties, and the
same names, it is impossible, so far as I understand, how it
could be expressed." P. 45. Quoting for the same purpose
1 Pet. V. l-'6, where presbyters are to feed the flock, iiria ko-
trovvT€<:, taking oversight, and Heb. xiii. 17, where they are
rjyovfievoif who watched for souls, and "whom others were
bound to obey," he reiterates, in even stronger language, adding
to the preceding "the same qualifications and characters, ac-
count and reward," "concerning whom there is in no one place
in Scripture the least mention of inequality, disparity, or pre-
ference among them ; they are essentially and every way the
same." Pp. 45, 46. The theory of Owen was precisely that
of Gillespie, and Rutherford,t and other Presbyterian divines
of that time, in regard to the officers of Christ in a particular
church. And although in the work quoted, which was cor-
rected by him immediately before his death, and published in
1689,$ he reprobates any other kind of church, yet we know
that he thought the two parties in the Westminster Assembly
"did in his judgment agree well enough if they could have
thought so," and that had Presbyterian government been estab-
lished at the Restoration, without a rigorous imposition of
everything . . . Presbyterians and Independents would have
been both to blame if they had continued in a state of separation
from each other."**
We have thus dwelt on the theory of Owen, with his four
classes of officers ; his very limited and qualified appropriation
of (what he admits to be of very general and of various appli-
cation) the name elder to ruling elders as now known; his
♦Owen on the Ministry, pp. 107, 42, 43, &c.
tDue Right of Presbyteries, Pastors, Teachers or Doctors, Elders, and
Deacons, pp. 14, 15.
tWorks, vol. xvi., Pref., note, p. 2.
**Works, vol. XV., p. 433.
THEORIES OF THE ELDERSHIP. 195
restriction of all the passages (except 1 Tim. v. 17,) in which
it and the correlative terms bishop, shepherd, teacher, overseer,
&c., are used, to the ministry ; his general approval of the views
agreed upon by the Westminster Assembly ; and his persistent
rejection of any other than particular churches; — because the
promulgators of the novel theory of one order and two classes
of elders, and the promiscuous application to it of all the pas-
sages above referred to, claim much consideration for it, from
the supposed concurrence of this eminent man.
Next to Owen, if not above him in the scale of authoritative
determination of this question, is the late illustrious Neander.
Upon his profound antiquarian and linguistic knowledge the
theory of an originally one order of elders, and these ruling
elders, is mainly founded. By him, probably, was Dr. Miller
led into his interpretation of the New Testament use of the
word elder. Neander is now made the chief corner-stone of
their building by Dr. King, Dr. Adger, and others. But surely
Neander's theory of church polity cannot be understood, or it
would never be made authoritative by those who believe that
Christ has established, by divine right, a fixed and permanent
order of government and officers in his church, and that that is
the order of rulers. What Neander's theory of church polity
was, may be learned not only from his general Church History,
and his History of the First Planting of the Christian Church,
but also from his more recent Introduction to Dr. Coleman's
"Primitive Church," written in 1843. To understand Neander's
views, it must be borne in mind that he believed the external
polity of the church to be an outgrowth of its gradual develop-
ment ; so that it was not the same at any two periods of the
apostolic history. "The form of the church," says he, "re-
mained not the same even through the whole course of the
apostolic age from the first descent of the Spirit on the day of
Pentecost to the death of John the Apostle." "Under the
guidance of the Spirit of God they gave the church that par-
ticular organization which, while it was best adapted to the
circumstances and relations of the church at that time, was
also best suited to the extension of the churches in their peculiar
condition. . . . But forms may change with every change
of circumstances. Many of the ofifices mentioned in that pas-
sage (Eph. iv. 11) were either entirely unknown at a later
period, or existed in relations one to another entirely new."
And after stating that there was a difference between pastors
and teachers as they possessed the qualifications for ruling or
preaching the word, he remarks that "there may. have been
persons endowed with the gift of teaching, and qualified thus
to be teachers, who still belonged not to the class of presbyters.
The relation of these offices to one another seems not to have
196 THEORIES OF THE EL,DERSHIP.
been the same in all stages of the development of Christian
churches."* "The name presbyter was derived from the Jew-
ish synagogue ; but in the Gentile churches they took the name
of bishops." "The name of presbyters denoted" not ruling as
our theorists assume, but "the dignity of their office. That of
bishops was expressive rather of the nature of the office." "But
in process of time, some ojie might . . . come to be desig-
nated by the name bishop, which was originally applied to them
all indiscriminately." "This change in the relation of presby-
ters to each other was not the same in all the churches, but
varied according to their different circumstances. It may have
been as early as the latter part of the life of John, when he
was sole survivor of the apostles, that one, as president of this
body of presbyters, was distinguished by the name of bishop."
In other words, episcopacy may have been established during
the life of the apostles.f The angels of the churches he con-
sidered to be figurative and symbolical representations of the
whole church.J Neander consistently believed that not all the
forms of the church government which were adapted to the
exigencies of the church at this early period, can be received as
patterns for the church at other times; neither can the imita-
tion be pressed too far. "Whenever at a later period also any
form of church government has arisen out of a series of events
according to the direction of divine providence, and is organized
and governed with regard to the Lord's will, he may be said
himself to have established it, and to operate through it by his
Spirit."§ Neander, therefore, believed not that an honest dif-
ference of opinion on these subjects was disreputable, or a sign
of ignorance of fixed and certain principles, but that "men may
honestly differ in their views on these minor points," since all
else is mutable except "the great principles." He very affec-
tionately urges all to abide by "the form of church government
they find best suited to the wants of their own Christian com-
munity; only let them not seek to impose upon all Christians
any one form as indispensably necessary. Only let them re-
member that the spirit of Christ may be carried on under other
forms also ;" and this he presses by name upon "Congregation-
alists, Presbyterians, Episcopalians, Calvinists, and Luthe-
rans."** Neander did not, therefore, have any views in accord-
ance with our theorists, who found their inferences on his
interpretation of the iirst temporary arrangements in the very
beginning of Christianity, when all were rulers and all teachers,
until necessity required a division of services corresponding to
♦Introduction to Coleman, pp. 16, 17.
tintroduction, pp. 20, 21.
ilntroduction, note. Dr. Killen adopts this theory.
§Introduction, pp. 16, 17, 18.
♦♦Introduction, pp. 17, 22, &c.
THEORIES OE THE ELDERSHIP, 197
diversity of gifts. He admits, however, that soon "the gift
of teaching, and the order of teachers who were endowed with
it, are spoken of as constituting an entirely distinct function
and order.l In the Epistle of Paul to Titus, when he requires
the bishop to hold fast sound doctrine, and to be able to estab-
lish others in it, this, he thinks, certainly implies in it the bishop
(and presbyter) must possess the gift of teaching or "the ordi-
nary regular office of teaching." P. 258. He considered "the
brethren" in the council at Jerusalem as "as representing all,
and acting in their name," and, of course, as representatives of
the people in distinction from the presbyters and apostles.^
The necessity which compelled the theorists under consider-
ation to resort to Owen, the champion of Independency, who
does not believe the officers called by him ruling elders to be
peculiar to any one church in the world, nor that there exists
any gospel church beyond particular congregations, nor any
officers having authority beyond their particular churches ;* —
and to Neander, who found nothing in the apostolic churches
settled, and believed no form or order of church polity perma-
nent or prescribed ; — proves the conscious weakness and insuffi-
ciency of the foundation on which they build, for they are all
master workmen. But even master workmen cannot make
brick without straw, nor build without brick, for assuredly the
polity approved by Owen and Neander, whatever it may be, is
not Presbyterian. f
But if deprived of any support from Owen and Neander,
they fall back upon Calvin, as being alone a tower of invincible
strength to any cause. But are these brethren, or are we, pre-
pared to adopt and subscribe to the views of even Calvin, great
and glorious as he was, and in his works and influence still isf
The representatives of the people, associated by Zwingle in
1532, with the presbyters or pastors for discipline, were "pious
men allowed him as his assistants." The members of the Con-
sistory and Synod were preachers, "except the lay presidents.
There were no representatives or deputies of several congrega-
tions. The protocols were issued by the court."** Calvin in-
troduced such assemblies of "clergy and laity. But still these
laymen were not representatives of the congregation." In
1535 Calvin, in his Institutes, in their first compendious form,
defined preachers, bishops, and elders. His elders or presby-
ters were still spiritual teachers as opposed to Popish prelates.
tChurch Hist., vol. i. p. 260, Lond. ed.
§Ibid. p. 205.
*He thought a church had no right to ordain a man to preach to the
heathen. Works, vol. xx. p. 457, Lond. ed.
tOn the alleged dying regret of Owen, and favourable opinion of Presby-
terianism, see the confutation by the editor, in Works, vol. xvi. Pref. Note,
recent Edinb. ed.
**Paul Henry's Life of Calvin, vol. i. pp. 368, 369.
198 THEORIES OF THE EU)ERSHIP.
It was not till long after he found in 1 Tim. v. 17, a foundation
for a distinction, in a large sense of the term, between teaching
and ruling elders, and he always, even afterwards, restricted
the term presbyter in its proper official designation to pastors
(who were preachers) as we might largely show. In expound-
ing that very passage he is studiously careful to confine its full
and proper application to pastors. The apostle, he says, "en-
joins that support shall be provided chiefly for pastors who are
employed in teaching," and quotes Chrysostom as understand-
ing by "double honour" "support and reverence." With "the
pastor," he says, "there were united in a common council men
of worth and good character that were chosen from among the
people." In verse 19 he identifies the term "presbyter" with
"pastors and godly teachers." "All, therefore, to whom the
office of teaching was committed they call presbyters, and in
each city these presbyters selected one (a presbyter) to whom
they gave the special title of bishop."* It is in this sense he
uniformly uses the term presbyter in the Institutes, that is, as
synonymous with bishop and pastor, as they "who receive a
commission to preach the gospel and administer sacraments,"
who are ministers of Christ and stewards of the mysteries of
God ; "holding fast the faithful word," &c. "In giving," says
he, "the name of bishops, presbyters, and pastors, indiscrimi-
nately to those who govern churches, I have done it on the
authority of Scripture. To all who discharge the ministry of
the word it gives the name of bishops." And in proof, he pro-
ceeds to quote Titus i. 5-7 ; Acts xx. 17 ; Eph. iv. ; also, Phil.
i. 1 ; Acts xiv. 23 ; 1 Peter v. 1, &c., the very passages adduced
by our theorists to substantiate their application to ruling
elders. These, however, Calvin immediately proceeds to notice
as "other officers" — "two (others) of perpetual duration, viz.
government and care of the poor. By these governors I under-
stand SENIORS selected from the people to unite with the
bishops. "t "From the beginning, therefore, each church had
its senate, (conseil ou consistoire) composed of pious, grave,
and venerable men, in whom was lodged the power of correct-
ing faults."^
In 1538 Calvin gave an outline of his own church govern-
ment at Geneva to the Synod of Zurich for imitation. The
city was divided into parishes, each having its own minister,
with "respectable and prudent men selected from each quarter
of the city to join zvith iis in watching over the proper mode
of its (i. e. excommunication) infliction. A becoming order
must be observed in the call of the clergy, that the laying on of
^Institutes, B. IV. chap. iv. § 2.
tibid, B. IV. chap. iii. § 8.
tibid.
THEORIES OE THE ELDERSHIP. 190
hands, which belongeth only to the clergy, may not be taken
away."*
In his Plea for the Necessity of Reforming the Church, pre-
sented to the imperial diet at Spires in 1544, while under the
head of Discipline, he dwells pointedly on "the pastoral office
itself as instituted by Christ." and makes no allusion to elders
or seniors. ''Scarcely one in a hundred of the bishops will be
found who ever mounts the pulpit in order to teach." "The
pastoral office we have restored, both according to the apostolic
rule and the practice of the primitive church, by insisting that
every one zvho rules in the church, also teach."f Ancient synods
he quotes as defining the several duties of a bishop, among
which is "holy discipline," and says, "in all these duties presby-
ters ought to be the bishops' coadjutors." In his Remarks
(1544) on the Pope's Letter to the Emperor, in which he urges
"restoring the ancient deaconship," "Then," says he, "this
profane, that is as they term it. lay correction might not only
travel to other churches, but," &c.$
In 1548 Calvin introduced his famous Ordonnances Ecclesi-
astiques, in which it is provided that "the choice of preachers
depends in the first instance on the clergy." The elders are to
share with the ministers in watching over the conduct and edu-
cation of the clergy ; but the council (a political body) was to
determine disputes and punish offenders. The preachers were
to give the bread, the elders and deacons the cup. The elders
were chosen by the larger council, and confirmed by the
preachers. They were also elected annually. The consistory
was convened by the civil court. The elders were not chosen
out of the congregation to represent them, but out of the civil
courts. § Surely these were laymen, and not clergy, with whom
they are contrasted, and by whom their choice was ratified.
Calvin overthrew the caste of the Catholic clergy by estab-
lishing an order of presbyters who were all, as he declared,
preachers and co-equal, and upon this is based the Presbyterian
character of his polity. His elders were not spiritual officers
appointed in and by the church, and could not possibly have
given the name of Presbytery, first introduced by Beza, to the
Presbyterian system. In France, where Calvin's Constitution
and Confession were adopted, their courts consisted of preach-
ers and laymen — anciens (the most general meaning of the
term presbyter,) and anciens diacres, so that deacons were
elders in the same sense with elders, and zvere also members
of the consistory. Neither was the office of elder made obli-
*Paul Henry's Life of Calvin, vol. i. pp. 283, 284.
tibid. pp. 32, 85. 86, 175, Edinb. ed.
tibid. vol. i. p. 28L 282.
§See Paul Henry's Life of Calvin, vol. i. pp. 386, 389.
200 THEORIES OF THE ELDERSHIP.
gatory upon the churches, but left to their own choice.* "We
agree, says that church, in 1645, the office of deacon is of divine
appointment, &c., and whereas divers are of opinion that there
is also the office of ruling elders who labour not in word and
doctrine, and others think otherwise, we agree that this differ-
ence make no breach among us."t
From all we have stated it is evident how very different were
the views of Calvin from that theory, to sustain which his
authority is pleaded. His presbyters were our pastors or min-
isters. His elders or anciens (for he never uses the title of
ruling elders) were laymen, and appointed by laymen — repre-
sentatives of the people, but not of particular congregations,
and were annually elected ; and so far from attaching to them
the name or scriptural character, qualifications, functions, and
responsibilities claimed by this theory for ruling elders, he
attributes them exclusively to the pastors. And while he be-
lieved his system to be in accordance with Scripture and ancient
usage, he did not hold any form of polity and discipline to be
so perfectly and paramountly required by divine appointment
as to be essential to the being of a true church, to the unchurch-
ing of those who hold the truth under other forms. This is
made manifest by the whole tenor of his writings,, but most
plainly in his celebrated letter to Somerset ; his form of polity
proposed to Sigismund, King of Poland ; and from his retaining
a permanent presidency over the clergy of Geneva until his
death, although in 1580, as appears from the city registers, the
preachers expressed their fears that the office of president, if
its possessor were not elected weekly, might be converted at
length into that of a bishop. Beza, as Casaubon declares, said
to him that Calvin, who had rejected episcopacy, was in fact
bishop of Geneva, and that a little before his death he proposed
to make him his successor.^ We know also that in 1543 Calvin
established the Liturgy, which still constitutes the foundation
of the Liturgies of the Reformed churches, and was adopted
and introduced by Knox into Scotland, where it was incorpo-
rated with their book of Psalmody ; and in this Liturgy, Calvin
embodied the Confession of Sins from the Mass Book, and also
the Preparation for the Communion.
No authority, therefore, can be pleaded for any one feature
of the theory of the eldership, now put forth under great names
and with confident boldness, from Calvin, Neander, or Dr.
Miller. Dr. Miller, indeed, broached the principle of interpre-
tation, and initiated the form of ordination from which it has
gradually sprung. This was given only in his enlarged edition
♦See Paul Henry's Life of Calvin, vol. i. p. 393, 395.
tQuick's Synodicon, vol. i. p. 229, and vol. ii. p. 472.
JSee Paul Henry's Life of Calvin, pp. 400, 401, 402.
THEORIES OF THE ELDERSHIP. 201
of his work on the Eldership, in 1831. In this he was "led to
modify some former opinions," and acknowledges that in as-
serting the divine warrant and authority for the office, "and
probably in several other opinions respecting the office ad-
vanced" in his pages, he "knew that some of his brethren do
not concur with him," but "differed materially."
This opposition was manifested in a series of very able and
learned articles by Dr. James P. Wilson, of Philadelphia, first
issued in the Christian Spectator, and embodied, in 1833, in a
considerable volume on The Primitive Government of Christian
Churches," and published, after his death, as "a defence against
unfounded pretensions . . . and making mute presbyters a
characteristic of the primitive church." The author employs
his powerful and acute intellect, and close and cogent analysis
and reasoning, upon an examination of the writings of the
Fathers and later ages, and by a critical investigation of Scrip-
ture, to prove that "but two orders or kinds of officers were
instituted — presbyters, who were called also pastors, to teach,
ordain, administer baptism and the eucharist, and to govern —
and deacons, to serve. Among the presbyters — a bench of
whom was at first in every church, and but one presbytery in
a society or city — there was one who presided, denominated the
IT po€(TT(o<i^ angel, and by other names. Our ruling elders are
"but another name for deacon, and in a large portion of the
American Presbyterian Church no other deacon exists." P. 6.
The ordination, charge, authority, and duties of both being the
same, they have, he thinks, been practically merged into one,
which is true also, as Principal Hill remarks of the Church of
Scotland, and, we may add, of the Presbyterian Church in
Ireland, provision being made for it in its Book of Discipline.
See § 6, pp. 7, 8.
The controversy, and especially Dr. Miller's earnest, able,
and spiritual appeal on behalf of a neglected eldership, excited
very deep and general attention, and a growing interest both
in the church and among elders themselves, the beneficial
effects of which are yet increasingly manifest in the larger
attendance of elders in our church courts, and in those conven-
tions of elders and deacons which are so happily characteristic
of our times, and so well adapted to lead to a proper appreci-
ation of the dignity, the design, and the duties of both classes
of officers. On Dr. Miller's principle of interpretation, the
term presbyter is appellative, and not official. It designates
one generic class, one order, one office, without distinction in
name, nature, qualifications, or functions. The only difference
is in work, not in office ; and this is created by gifts from God
and the call of the people, and not by a divine institution as
well as a divine call. The efforts to sustain one order and two
202 THEORIES OF THE ELDERSHIP.
classes, where no difference exists in name, nature, qualifica-
tions, and functions, as set forth in Scripture, are manifestly
and increasingly hopeless and insuperable. A choice must be
made between one order of ministers or one order of rulers,
labouring in common according to their diversified gifts and
graces. To this conclusion, under the great weight of Dr.
Breckinridge's lead and influence, a portion of our church has
been tending. Since 1842 our General Assembly, and our
church generally, have been agitated by those who considered
that the limitation of the power of imposing hands in the ordi-
nation of ministers, to ministers, involves the denial that they
(i. e. ruling elders) are scriptural presbyters, which denial
seems to them to undermine the foundation of Presbyterian
order, "and who hold that it is only as ruling elders that min-
isters are entitled to seats in our church courts."* This, there-
fore, is the logical conclusion from the premises, that Scripture
uses the term Presbyter and its collateral names, appellatively,
for one order, to which are to be referred all its deliverances
concerning office, qualifications, functions, responsibilities, and
rewards, the fundamental idea conveyed by the order being
considered that of rule. But if, on the other hand, the idea
fundamental to Christianity, as a dispensation of mercy, most
unquestionably is the proclamation of a glorious gospel to
guilty, but not abandoned sinners ; and if presbyters are spoken
of under every variety of form as the official agents through
whom it pleased God, by this foolishness of preaching, to save
them that believe, then the logical inference from the same pre-
mises is, that the one fundamental order of the church of God
which has never been wanting, and never can be ; — of which
Christ himself was the chief Shepherd and Bishop, (or Presby-
ter) of souls ; and with whom his apostles were also fellow-
presbyters ; — is preaching and not ruling, preachers and not
rulers, and that all presbyters must therefore, as indeed the
word of God imperatively enjoins, be apt to teach, and to
convince gainsayers also — that is, be preachers of the word. In
2 Tim. ii. 24, speaking of Timothy, and of all the presbyters
ordained by him, the apostle says, "for the servant of the Lord
must be apt to teach." And such we have seen, is the con-
clusion of Dr. Wilson and others, and, as we shall yet see, of
many more.
To one or other result the theory of the indiscriminate appel-
lative character of presbyters inevitably leads. There is no
consistent middle ground. A distinction adjectively between
teaching and preaching presbyters can make no difference
where name, nature, qualifications, functions, and responsibili-
ties are one and the same, and spoken of one and the same
♦See Baird's Digest, pp. 74, 79.
THEORIES OP THE ELDERSHIP. 208
parties ; and the difference between preachers, who are the only
authorized heralds of the gospel, teachers of the truth, admin-
istrators of ordinances, ordainers of a perpetuated ministry,
presiding officers in all ecclesiastical assemblies, and who are the
only fixed, constant, and absolutely essential members of any
one of them — the difference, we say, between these and ruling
elders — zvhom they ordain, and authoritatively induct into office,
can never be logically nor properly defined by an adjective
distinction appended to the name of presbyter, which officially
applies to ruling elders alone.
The unsatisfactory arguments and insufficient proofs brought
to sustain such a nominal unity between two orders so essen-
tially diverse, and a nominal distinction for a generic, funda-
mental, permanent difference in authority and functions, are
palpable evidence that the failure is not in the theorists, but in
the theory; not in the analysis, but in the facts. An agree-
ment in one kind and measure of rule, while essentially dif-
fering in other kinds of rule — as in that of the word, and
sacraments, and ordination, and presidency, and position, and
publicity — is surely no reasonable warrant for applying to
both the same name, nature, order, office, qualifications, and
responsibilities. Deacons agree with both in a certain kind of
rule, equally important and necessary in its place, and only
differ in other kinds of rule; and the unity of name, nature,
&c., might, therefore, as well be extended to them. And as
their name certainly is applied to all church officers, so is
presbyter, as an appellative name, applied to deacons, and both
names may in this sense be properly applied to any church
officer.
On the basis of this appellative use of the terms presbyter,
bishop, &c., the argument from plurality as a proof of a plu-
rality of ruling elders in each church, has led Mr. Guthrie, of
Scotland, in a very able and lucid presentation of the entire
substance of Dr. Miller's work, to prepare a form of church
government for the Morrisonian body, adopting the principles
of our system, only limiting them, as his argument requires,
to particular churches as alone authorized by Scripture. He
also rejects, as proof of a ruling eldership, every passage
of Scripture, except 1 Tim. v. 17, and the admitted indiscrimi-
nate appellative use of the term elders.*"
The Plymouth Brethren in England, and the Campbellites
in America, on the contrary, have carried out the argument to
the opposite extreme, and while holding only to particular
churches reject all other officers than rulers, or managers under
*A Manual of Church Government, with a special reference to the office
of Elder, by John Guthrie, Minister of Zion Chapel, Kendal. London- S.
Ware & Co. 1846.
204 THEORIES OF THE ELDERSHIP.
some name, leaving every man, as among the Quakers, to exer-
cise his gift by becoming, for the occasion, or statedly, the
preacher.
Dr. Breckinridge takes for granted the same premises, and
delineates, as among the permament officers of the church,
"elders in whose hands the government of the church is perma-
nently and exclusively lodged." Of this order the essence is
rule. "Being presbyter, he is ruler." Ministers are a class
under this one order. "They feed the flock; they have the
oversight of the flock ; they are its teachers, its rulers, its pas-
tors, its bishops, all under the one name — elders." "The min-
isters of the gospel, therefore, are rulers — not as ministers, nor
as stewards, but as elders. On account of gifts and callings of
God, they become a separate class of elders — not by any means
a different order."'\ "On ministers, however, great additional
honours are laid by God." "The great function of the ministry
in word and doctrine, and that of stewardship of the mysteries
of the kingdom of God, is divinely committed to them ; and
this is a delegation from Christ, and the most glorious of all."
P. 641. This function Dr. Breckinridge denominates "the
power of order — potestas ordinis. The distinction between this
and potestas regiminis (i. e. the power of rule or government,)
is fundamental, and the difference in the use and exercise of the
two powers is also fundamental." A minister is further distin-
guished from a ruler in that his "power is several, never
joint" — that is, it is personal and inherent in him — "ex ordine,
by virtue of his being what he is ;" whereas "the power of
regimen or rule (that is, of the ruling elder) is a joint power,
and never several. No presbyter has any several powers of
rule; the power itself is joint, and can be exercised only by a
tribunal, never by a single person, nor by any number of single
persons taken severally."* And yet these powers, so diverse
and so fundamentally distinct in use and exercise, are to be
concentrated in one order!
But though there is but one order, with two functions or
powers fundamentally distinct in nature and exercise, there are
other office-bearers, deacons and evangelists ; so that on the
whole we have one order of office-bearers, and four classes.
Dr. Killen, in his recent elaborate, and, to some extent
original, and in all respects able and interesting work, "The
Ancient Church, "| has, we regret to find, adopted also Dr.
Miller's premises, and with equally unsatisfactory and incon-
sistent results. No genius — no erudition — no logic — no elo-
quence— no dogmatism, however authoritative — can bring order
tKnowledge of God, vol. ii. p. 629 and 641.
*Knowledge of God, vol. ii. p. 642.
JThe History, Doctrine, Worship, and Constitution of the Ancient
Church for the first Three Centuries. New York and London^ 1859.
THEORIES OF THE ELDERSHIP. 205
out of confusion, unity out of diversity, or harmony out of dis-
cord. The premises being fallacious, the conclusions must be
untenable, and the building unsound. A statement of Dr. Kil-
len's attempted exposition of the officers of the Christian church
will illustrate these remarks. And, for the present, this is all
we propose doing, either as it regards his theory or that of Dr.
Breckinridge, as they will come before us in an another article.
In his exposition of the ordinary office-bearers of the Chris-
tian church Dr. Killen finds it impossible to harmonize the
statements of Scripture with the theory of a one order of elders
with two classes — one ruling and one teaching. "The ordi-
nary office-bearers of the apostolic church were pastors, teach-
ers, and helps ; or teachers, rulers, and deacons." There are
good grounds for believing that the "pastors" mentioned
before the "teachers" in one text are equivalent to the
"governments" mentioned after them in the other. The only
reason, however, given is, that "the lay council of the modern
synagogue are called parnasim or pastors." "Nor is it strange
that those intrusted with ecclesiastical government should be
styled pastors or shepherds ; for they were the guardians and
rulers of the flock of God." Acts xx. 28 ; 1 Pet. v. 3. "The
elders, or bishops, were the same as pastors." 1 Tim. iii. 1, 2, 5.
"Hence elders are required to act as faithful pastors under
Christ, the chief Shepherd." 1 Pet. v. 1, 2, 4, and Acts xx.
17, 28. It appears, too, that while some of these {same) elders
were only pastors or rulers, others were also teachers. 1 Tim.
V. 17. "We may then see that the teachers, governments, and
helps . . . are the same as the bishops and deacons mentioned
elsewhere." Compare, he says, 1 Cor. xii. 28, Philip, i. 1, 1
Tim. iii. 1-8.
Now, let us try to arrange them. We have first, pastors,
or rulers, or governments. Secondly, teachers or bishops.
Thirdly, helps or deacons. But we are told that elders (and,
of course, governments and pastors,) and bishops are inter-
changeable— that elders were also teachers — that when it
occurs alone, bishop includes under it, pastors, governments,
rulers, and teachers — that elders were not all preachers — that
"these elders were appointed simply to 'take care' (!) of the
church of God," and "it was not necessary that each individual
should perform all the functions of the pastoral office." He
had just determined that the pastoral office is that of the ruling
elder. And yet he is constrained by the necessary use of the
universal and invariable usus loquendi of the church uni-
versal to employ it, in order to designate the ministry, for in
the next sentence he says, "the preacher is to minister to a
single congregation." But in further proof that pastors were
ruling elders he affirms that, because the apostle (1 Tim. v. 5, 7)
206 THEORIES OF THE EIvDERSHIP.
speaks of "presbyters who rule well," (which Dr. Killen, in con-
trariety to Dr. Breckinridge and others mentioned, admits to be
a function, though a subordinate one, of the preacher ex officio,)
therefore they did not preach also. This, however, is an evi-
dent non sequitur, since Dr. Breckinridge and Dr. Adger also
hold, that in order to be a preacher a man must first be a ruler
— the rulers and the charisma, or function of teaching, consti-
tuting a minister. A good minister must, therefore, be a good
ruler, though he may excel in one or other department. Another
proof of his position is, that in enumerating the qualifications
necessary for a bishop (1 Tim. iii. 2-7,) the apostle employs
onlv one word alluding to his teaching, that is — "apt to
teach ;" while as to his ability "to propagate his principles," he
"scarcely refers to it or to his oratory at all." "It is remark-
able, not that this is so, but how accurately it accords with the
constant spirit of him who spake not in the words of man's
wisdom — who was not ashamed of the despised gospel — who
regarded the foolishness of preaching as God's appointed
instrumentality — the power of God 'to save them that believe'
— and who could write such passages as 1 Cor. i. 11-31."
But further. Dr. Killen urges that this teaching, and aptness
to teach, does not imply that he must be qualified to "preach,
for teaching and preaching are repeatedly distinguished in the
New Testament," and yet we have been told by him, that teach-
ers means preachers in passages where the same apostle uses
the same word, (see 1 Cor. xii. 28, Rom. xi. 7, and Ephes. iv.)
and that the charisma of teaching, (the very same word,)
added to a ruling elder, makes a preacher. In confirmation,
however, of his last position, Dr. Killen quotes 2 Tim. ii. 24,
25, where "the servant of the Lord must not strive, but be
gentle unto all men, apt to teach, patient in meekness, instruct-
ing those that oppose themselves if peradventure," &c. Here
he says "apt to teach" refers apparently to a talent for winning
over gainsayers by means of instruction communicated in pri-
vate conversation. And yet, while all that has been ever
deemed peculiarly solemn and authoritative as bearing upon a
soul-saving, Christ-loving ministry, is thus weakened down to
the generalities of private Christian instruction, we are re-
minded in the next paragraph that "still preaching is the grand
ordinance of God, as well for the edification of saints as for the
conversion of sinners." "It thus appears that, after all, preach-
ing held the most honourable position amongst the ordinary
functionaries of the apostolic church. Whilst his office required
the highest order of gifts and accomplishments, and exacted the
largest amount of mental, and even of physical exertion, the
prosperity of the whole ecclesiastical community depended
mainly on his acceptance and efficiency." "The preaching elder
THEORIES OF THE EIvDERSHIP. 207
was very properly treated with peculiar deference. He was
accordingly recognized as the stated president of the presbytery
or eldership." "Even the apostles repeatedly testified that they
regarded the preaching of the word as the highest department
of their office. It was not as church rulers, but as church teach-
ers, (although teaching had previously been distignished from
preaching, and attached by highest sanctions and weightiest
responsibilities and most solemn texts in all Scripture to ruling
elders) they were specially distinguished, and the people were
bound to respect and sustain and communicate to him that
teacheth (who were just proved to be rulers) in all good
things." P. 231-236.
Can it then be possible that the office, or work, or functions,
or charisma — call it what you will — of preaching, is so trans-
cendently important that Dr. Killen, as soon as he turns his
attention from a foregone theory of the eldership he felt called
upon to maintain once more reminds us that "the business of
ruling originally formed only a subordinate part of the duty
of the church teacher?" P. 238. What will he, and our own
theorists, say to that? Is it true that "the apostles instituted
no class of spiritual overseers to whose jurisdiction all other
preachers are amenable," and yet that Christ, with all his gifts
to his church, and with preachers as the one and only order he
personally commissioned {eighty-two of them) — and with
preaching as the one all-comprehending commission given to his
church--has not even honoured the ministry with a distinct
official title? Can it be that this highest power and province,
this final end, of the church, even the calling out, gathering, and
garnering lost but blood-bought souls for eternal paradise of
rest, has only a partial use of the name of a subordinate class or
function ;— has no existence apart from it ; — has only, in distinc-
tion from it, a charisma, a superadded gift? Can it be that
this great, and glorious, and life-giving, and life-preserving
power of the church unto salvation to every one who will be-
lieve, is nowhere portrayed, had no institution, no commission,
no defined qualifications, no supreme and solemn sanctions, no
everlastmg recompense holding it up to the reverential regard
and the sanctified ambition of the world ? Can it be that this
more than angelic heraldrv cannot even be spoken of in the
language of Scripture without confusion of names, as is found
m the last sentence quoted above, where the very term over-
seer, which Dr. Killen took pains (p. 232) to restrict to rulers,
IS employed to express preachers: and the very term teacher,
which he laboured to identify with the same function, (p. 234,)'
is employed as officially designative of the preacher, and over-
seers, and rulers, and teachers (his ruling elders) are identified
not only in class, but in order with "all other preachers?" No,
208 THEORIES Olf THE ELDERSHIP.
no ! — it is impossible. God is not the God of "confusion worse
confounded," such as we have seen the best men and the
brightest minds have involved themselves in, and would involve
the church of God in.
The TrpcoTov i/reySo?, the source of all the difficulty, is in the
adoption of the appellative interpretation of presbyter given by
Neander, and of his theory of the primordial planting state of
the Christian church in its progressive and even yet immature
condition, as actually characteristic of that finished house of
which Christ is the builder, and maker, and occupant, and
whose foundation is the apostles and prophets, Jesus Christ
himself being the chief corner-stone. The confusion we have
noticed will be found to run through the whole volume of
Dr. Killen. We have been aware for many years that Dr. Kil-
len had adopted the opinion that "ruling elders are very much
the same as the presbyters referred to by the writers of the
second and third centuries." In sustaining this opinion in his
"Ancient Church," we have marked a multitude of passages
in which he has substituted the English word elder for the
original word presbyter, and its cognate terms ; and sometimes
in the same sentence or argument of a writer quoted, he uses the
terms, elder, presbyter, minister, ruler, pastor, preaching elder,
elders zvho only ruled, moderator, session, synod, brethren,
in evident unfairness to the real and manifest meaning of the
writers.* After his discussion of the ruling elder question, as
noticed above, the whole book is devoted to the question of
presbytery versus prelacy, and the whole strength of his
weighty and conclusive argument is in the fact that the pres-
byter of Scripture and the presbyter of the Fathers is a minis-
ter, and the only order of ministers instituted and clothed with
the powers of jurisdiction and of order by divine right, what-
ever might be the custom of churches brought in, as Jerome
Hilary and Tertullian very remarkably testify, — paulatim —
little by little — as circumstances modified the condition and
necessities of the church.
It will be unnecessary to dwell upon the short treatise of
Guthrie (1726) on Ruling Elders and Deacons, as it perfectly
accords with the views of Gillespie, Rutherford, and others,
and only alleges in proof of the divine institution of ruling
elders the three usual passages, Rom. xii. 6-8, 1 Cor. xii. 28,
and 1 Tim. v. 17. f
The only other works distinctively on the office of ruling
*See all these terms on one single page, p. 555. See, e. g., 548, 549, 559,
560, 576, 616, 619, 621, 622 ; 498, 501, 502, 503, 504, 506, 528, 532, 524,
533. On p. 525, in quoting Jerome, he uses elders, and in referring to it
for another purpose on p. 534, presbyters ; and so with Hilary, p. 541.
tThis will be found reprinted in Lorimer's work on the Eldership.
Glasgow, 1841.
THEORIES OF THE ELDERSHIP. 200
elder known to us, are those of Dr. McKerrow,f and the Rev.
John G. Lorimer,! both of which present a re-statement and
skilful adaptation of the views and arguments of Dr. Miller.
But we must close this article, and reserve for another the
consideration of the real bearing of, and the magnitude of the
interests involved in, these theories of the eldership. It Avill be
our object not to propound another and still later theory, but
to show what is the theory of the Presbyterian church through-
out the world — for it is one uniform and fixed — and the true
nature, dignity, and relations of the eldership; that the one
order theory of the presbyter and elder in all its chameleon
variety of forms is novel ; contrary in all its assumptions to
Scripture and to historical facts ; in direct conflict with the
standards of the Presbyterian church in Scotland, in Ireland,
and these United States ; and going back to the beginning — to
the discipline of the Syrian, the Waldensian, the Genevan, the
Puritan, and the patristic churches ; and that it is subversive of
Presbyterianism, of the ministry, of the eldership, and of the
deaconship.
The discussion has been pressed upon us, and by friends,
not foes. There is no rivalry among us but for the truth and
order of Christ's blood-bought church. There is nothing per-
sonal or private. The question happily cannot be made a
fundamental one except in the possible results of a practical
working out of what is still, with little exception, theory. Our
church only requires explicit approval of her Form of Govern-
ment and Discipline from ministers, elders, and deacons, and
not even this from licentiates.* She does not believe, as the
ever candid and catholic-spirited Dr. Miller expresses it in his
work on this very subject, § "with some zealous votaries of the
hierarchy, that any particular form of government is in so
rigorous a sense of divine right as to be essential to the exist-
ence of the church ; so that where this form is wanting there
can be no church. To adopt this opinion is to take a very
narrow and unscriptural view of the covenant of grace." In
the introduction to the Form of Government these views in
relation to other denominations and our own are authorita-
tively delivered. Hence, also, while asserting "that it is agree-
able to Scripture and the practice of the primitive Christians
that the church be governed by congregational, presbyterial,
and synodical assemblies," it is added, "in full consistency with
this belief, we embrace, in the spirit of charity, those Christians
tEdinb. 1846.
tGlasgow, 1841.
*See form of licensure and of ordination of bishops or pastors, and evan-
gelists ; and also of ruling elders and deacons which, be it known and
observed, is one and the same, and by the minister. Form of Government,
chaps, xiii. xiv. xv.
§Page 19.
14 — VOL IV.
210 THEORIES OF THE EIvDERSHIP,
who differ from us, in opinion or in practice, on these points."
Form of Govermnoit, chap. vii. § 1. And in the whole course
and correspondence of our church she has held the unity of the
spirit in the bonds of peace with all evangelical denominations —
Episcopalian, Lutheran, Reformed, Congregational, and Pres-
byterian. In his large, liberal, and catholic views every Pres-
byterian can cordially unite with Dr. Killen.^ -We rejoice in
being members of a church of which no one can be consistently
a member and be either a dogmatist or a sectarian or a bigot.
With a catholic creed and catechism, and a church membership
not requiring the adoption of all our standards, (which are
bonds of official and not of Christian communion,) but only a
profession of repentance toward God and faith in the Lord
Jesus Christ ; with liberty of conscience, liberty of opinion, and
liberty of action, as her motto and her watchword ; and acknow-
ledging the principle of common right in every Christian
church, or union, or association of particular churches, to de-
clare the terms of admission into its communion, and the quali-
fications of its ministers and members, as well as the whole
system of its internal government; she is ever ready to unite,
heart and hand, with all evangelical Christian churches, in all
evangelistic efforts for the extension and glory of the holy Cath-
olic Church, the communion of saints.
In these principles of catholic communion, none more cor-
dially unite than the advocates of the theory we have developed,
and towards whom we cherish nothing but love and veneration
and admiring regard. Differ we do, but our difference is not
"disreputable." Charles I. was wont to say of Presbyterians,
"Let them alone. They are only silly folks, and will be sure to
quarrel among themselves." Let us not take up the proverb
against ourselves. Let us agree to differ, and divide to con-
quer, attending to the apostolic rule — Whereto we are agreed
let us walk by that same rule ; let us mind the same thing, and
God, in due time, will make plain to us everything in which we
differ. And if we must differ about words, let us not make
it a wordy strife.
JSee Preface and closing chapters.
THEORIES OF THE EI.DERSHIP. 211
Art. II. — Theories of the Bldership — The Constitutional view
of the Presbyterian Church.
In a previous article we delineated the nature, and endea-
voured to trace the progressive development of a recent theory
of the Eldership, which, in various forms, has obtained con-
siderable currency. Based upon the English or modern ver-
sions of the Scriptures, and the frequent use in them of such
words as elder for the original word presbyter, and upon the
now established use of the official title, ruling elder, it has all
the advantage of apparently carrying with its premises its
conclusion. That conclusion is, that ruling elders are "the
presbyters" of Scripture, and "the presbyters who rule well"
of the apostle; that ruling is therefore the fundamental office
of the presbyter — its essence; that as the terms bishop, pas-
tor, teacher, shepherd, watchman, overseer, leader, president,
governor, steward, householder, ambassador, angel, are all used
interchangeably with presbyter, whatever is set forth in the
way of qualification and office concerning any one of these, is
spoken primarily of ruling elders; that as preaching is also
found to be characteristic of some of these variously described
officers, there is a twofold order of elders, one class who only
rule, and another who preach and rule — first rulers, and then
preachers — rulers by the essence of their office, and preachers
by a superadded charisma or gift ; that "it is this distinction
which gives us our name of 'The Presbyterian Church' — the
church that holds to government by elders, the essence of
whose office is ruling, and not teaching."*
Such is the theory for which is claimed the indubitable
authority of Scripture, the practice and writings of primitive
Christianity, the sanction of ancient and reformed churches,
and the standards of the Presbyterian Church, and the abettors
of which say that the rejection of it "by many Presbyterians
and Presbyterian ministers" is "disreputable," and proves that
they are "very imperfectly acquainted with their own system."
"The ruling elder, even in the decisions of the General Assem-
bly, occupies a very anomalous position."
Now, the confusion we have found in every attempt to draw
out this theory from Scripture, or state it in words, is its con-
futation. And when we remember that every prophet who
expounds it has his own utterance different as well as distinct,
and in some cases even contradictory and antagonistic, we use
the language of Dr. Miller in reference to similar variations
in the prelatic theory and among its defenders, when we affiarm
that "this very strife in their camp is a fatal testimony against
their cause."t "When they contradict, with so little cere-
*Dr. Adger's Inaugural Disc, Southern Presb. Review, 1859, pp. 165 166
tOn the Christian Ministry, p. 60.
212 theorie;s of the eldership.
mony, both the letter and spirit of their own pubHc offices,
drawn up by martyred fathers of their church, rendered vener-
able by the lapse of nearly three centuries, it would really seem
as if to them victory or defeat must prove equally fatal. If
they fail of establishing their argument, their cause, of course,
is lost. If, on the contrary, they succeed in establishing it, they
dishonour the venerated authors of their formularies."
It will, at all events, be evident that the controversy, though
about words, is not a mere logomachy, but involves all that is
vital in the relations of the Eldership, the Ministry, and the
Deaconship. This is the real question at issue. There is no
manner of dispute whether the ruling elder is an officer, divinely
appointed, deriving his authority from Christ the Lord ; nor
whether "he sits in Presbytery by divine right as a constituent
element of the body ;" nor even whether he may not be properly
denominated, in a general use of the terms — ruling elder — and
especially as the original word, presbyter, and its cognate
words, bishop, pastor, minister, &c., are in general usage, and
in our standards, restricted to the office of the preacher. The
status, in short, the dignity, the ecclesiastical and spiritual char-
acter of the ruling elder as an office-bearer and ruler in the
church of Christ, and as an essential element in Presbyterian
polity ; — these, none of them, are in question in this discussion.
We claim, and it may be, shall establish, a greater honour for
the ruling elder than this theory secures. We rejoice as much
as any can rejoice, in every manifestation by our ruling elders
of greater and growing interest in all that affects the prosperity
of our church, and our heart's desire and prayer to God has
been for thirty years, that he would send us ruling elders, able
and willing to lead on and to sustain pastors in all pastoral
visitation and instruction, and in the well-ordering and mashall-
ing of the forces of the sacramental host.
What, then, is the Presbyterian view of the ruling elderdship ?
It is very simple, and may be clearly stated, both negatively
and positively.
And first, negatively. The ruling eldership is not the min-
istry, nor of the same order or office as the ministry, which is
the highest both for dignity and usefulness. And as the min-
istry combines both teaching and ruling, and ruling in order to
teaching, it is, on the last analysis, unquestionably the one fun-
damental order in the kingdom of Christ. On this point, we
must omit a full exhibition of the decisive teaching of all Pres-
byterian standards. The remarkable harmony with which
these all combine in exalting the ministry, in appropriating to
the ministry the title of presbyter, and its collateral terms ; in
refusing so generally to give even the English term elder to
our ruling elder, except under the explicit statement that it is
in a "large" and comprehensive sense ; the employment of vari-
THEORIES OF THE ELDERSHIP. 218
ous Other terms for the official standard definition of ruling
elders ; the rejection of the title, ruling elders, and 1 Timothy
V. 17, as proof, after long discussion, by the Westminster As-
sembly, whose form of government is that of the Church of
Scotland, and of all affiliated churches, and the basis of, and
for a time itself, our own form ; — all this is completely subver-
sive of the theory in question, which makes the ministry a class
under the order of ruling elders or a function of the office of
ruling elders.
The ministry, according to the Presbyterian system of doc-
trine and polity, is a distinct order, and not a class under an
order. It is also the First order in the church, both for dignity
and usefulness, and not "a new function" of a more funda-
mental order. It is the order to which an analysis of the
church of Christ, either as a doctrine or as a duty, or as a
dispensation of God's gracious mercy, must ultimately lead —
the instrumentality for making known authoritatively to lost
and guilty men the glorious gospel of the blessed God. The
ministry is the radical and essential order in the church. It
contains within itself, by necessity, both discipline and distri-
bution, both ruling and relieving, watchful care for the interests
both of the body and the soul.* The apostles accordingly are
always named first, and all the other offices grow out of theirs,
like branches from a common stock. The apostles were at the
same time prophets, evangelists, pastors, teachers, and at first
had charge even of the business of the deacons. This universal
official character belonged in the highest sense to Christ. He is
expressly called apostle, prophet, evangelist, (Eph. ii. 17) ; calls
himself the Good Shepherd ; and condescends to take even the
title of deacon or servant ; and all the various branches of the
spiritual office are the organs through which Christ himself, in
the Holy Ghost, continues to exercise on earth the offices of
prophet, priest, and king. According to this fundamental idea
of the Presbyterian church, therefore, the pastor includes in his
official potentiality, the elder and deacon, as the elder does that
of deacon, and thus as a missionary or evangelist, the pastor
can call together, and organize, and conduct churches, until
God provides elders and deacons, whom he can then ordain.
Having thus shown what the system of the Presbyterian
church in relation to the eldership is negatively, and that most
assuredly it is not what this theory makes it, that is, the fun-
damental order of which the ministry is a class, or "a new func-
tion," we proceed to state what it is positively. On this point
there ought to be no disputation, as our standards are unmis-
takably clear. They deliver no uncertain sound. They sepa-
rate the eldership by a definite order from the pastorship, and
from the deaconship by a distinct consideration of each in sepa-
*Gillespie argues this against Stillingfleet, and quotes older writers.
214 THEORIES OF THE ELDERSHIP.
rate chapters. In our Form of Government (cli. v.) there has
been even peculiar clearness of analysis, and we have both a
lucid definition and a plain and popular description of ruling
elders. In the definition we have first the genus or class to
which ruling elders belong, viz. "the ordinary and perpetual
officers in the church," (ch. iii.) of which there are three kinds
or orders — (evangelists being properly considered as mission-
aries, and differing from ministers generally only in the nature
and field of their work and not in office or order.) The species
or order to which ruling elders belong, and the particular mark
— or relation — by which this office is distinguished from each
of the others, is their being "the representatives of the people
(ch. iii.) ;" or, as it is more fully given in chapter v., "Ruling
elders are properly the representatives of the people, chosen by
them for the purpose of exercising government and discipline,
in conjunction with pastors or ministers." Such is the defini-
tion. The description, as given in ch. iii. is, that they are those
officers who are "usually (not universally) styled (not are so
by divine calling, and hence not by divine right,) ruling elders."
In ch. V. it is : "This office has been understood by a great part
of the Protestant Reformed Churches to be designated in the
Holy Scriptures by the title of governments and (described
in their works as) those who rule well, but do not labour in
word and doctrine."
We have here, therefore, a formal definition and a full de-
scription of ruling elders, and a candid admission that in regard
to the name, and the application to that name of 1 Tim. v. 17,
there has only been a "common understanding" (or opinion)
by "a great part" of the churches. In the definition you will
notice, that they are not called ruling elders, and that they are
not — here, or anywhere else — called presbyters, which title is
given exclusively to the bishop or pastor. And whereas "the
elders that rule well," in 1 Tim. v. 17, is quoted in proof, it is
to be noted, that it is only in support of the "commonly" used
title, "ruling elders," for it lends no countenance whatever to
the definition of "representatives of the people ;" and also,
that the suggestion of the name of riding elders is founded
upon the English rendering of "rule well," for ol /caXew?
'n-pceaTMTe'i^ (literally those who preside well or in an ac-
ceptable manner.)
Secondly, you will notice that they are "properly called
representatives of the people," which bishops are neither said
to be, nor can be. The people can neither give nor take away
their office, their call, their commission, their authority, their
power of loosing and binding, their gifts and graces, their
status as representatives, heralds and ambassadors of Christ,
as lights of the world, salt of the earth, stars in Christ's right
hand, angels, rulers, stewards, husbandmen, fathers, shepherds,
THEORIES OF THE ELDERSHIP. 216
builders, watchmen, the chariots and horsemen of Israei "*
Logically and efficiently, and in the order of the divine instru-
mentality, preachers precede believing- people, and preaching
is in order to discipleship. the shepherd to his flock, and the
pastor to his people. There are, for instance, presbyteries in
India, China, and elsewhere, where no suitable materials for
elders or deacons exist, and where, therefore, ministers are in
no proper sense representatives of the people. And as surely
as there is a catholic visible church, there are ministers whose
primary relations are to that church. As ministers they repre-
sent Christ and his kingdom, and as pastors, in the present strict
sense of that term, by virtue of their relation to, and covenant
with a particular church, they represent it. This principle
constitutes the vital distinction between Presbyterianism and
Independency, as Dr. Owen admits. Ruling Elders are com-
mon and proper to both, so that neither elders nor deacons con-
stitute the distinctive characteristic of Presbyterianism.
And hence ruling elders are defined to be "properly repre-
sentatives of the people;" because, as Dr. Adger well expounds,
"they are nothing more." They are, he adds, "specifically
representatives of the people for the reason also, that not every
elder in any district may be a member of Presbytery;" but
"each session shall send one elder only to represent that session,
and so to represent that church or people."! Dr. Adger, how-
ever, is entirely mistaken in adding "with the minister," as if
the people sent the minister to Presbytery. Every ordained
minister is, ex officio, a member of Presbytery which consists of
all ministers, "and one ruling elder from every congregation
within a certain district." (Form of Gov. chap. x. § 2, See §
3-5.) "The pastor of the congregation also shall ahvays be the
moderator of the session, except when for some good reason
some other minister be invited to preside."
The fundamental relation of the ruling elder is, therefore,
to the people. For while it is true that the apostles go before
the church, not the church before the apostles ; nevertheless, as
soon as a Christian community was called, nothing was done
without its co-operation. As all authority and power inhere in
Christ, the autocratic King and Head, so does it pertain minis-
terially to his theocratic kingdom, or house, or family, or body,
as it is severally called. The supreme government is upon his
shoulders, who is head over all, and King of kings to his
church. All power in the church, by whomsoever exercised, is
made binding or loosing only by the authority of Christ, as
constitutionally declared in his word. This power is not im-
parted primarily to officers, but to the church, considered as a
kingdom, for whose edification officers are given. "Whatever
*Divine Right of the Ministry.
tinaugural Discourse, Southern Presbyterian Review. 1859, p. 175.
216 THEORIES OF THE ELDERSHIP.
authority and dignity the Holy Spirit confers on priests, or
prophets, or apostles, or successors of apostles, is wholly given
not to men themselves, but to the ministry to which they are
appointed, or to speak more plainly, to the word, to the minis-
try of which they are appointed."*
The Presbyterian system is distinguished from Popery, Pre-
lacy, and Independency, by its belief in one holy catholic, vis-
ible church, UNTO which Christ hath given the ministry, oracles
and ordinances of God. (Conf. of Faith, chap, xxv.) Officers
therefore are given to the church, and not the church to offi-
cers. Jesus Christ hath erected in this world a kingdom which
is his church. (Form of Gov. ch. ii.) Our blessed Lord at
first collected his church out of different nations, and formed it
into one body by the mission of men.
This is a fundamental doctrine of the Presbyterian system.
"The ministry, oracles and ordinances of Christ, are givenf
by" Jesus Christ to the general church visible. All church
power is, therefore, resident ultimately in the body of the
people, to whom was given the commission to evangelize the
world. And as Christ greatly honours his people, calling them
a royal generation, a holy priesthood, and the commonwealth of
Israel, they have a right to a substantive part in the govern-
ment of the church, through officers appointed by them, and
by whom it is to be administered, according to the laws of the
kingdom. This power extends to everything, whether pertain-
ing to doctrine, discipline, or distribution, and to ministers also,
and is only limited and restrained by the revealed will of the
King of Zion. The church therefore in its visible form, is
neither a democracy, nor an aristocracy, nor an autocracy, but
a spiritual republic. It is a representative commonwealth, in
which ministers represent God to the people and the people to
God, and are in many ways subject to the direct and indirect
control of the people, and in all cases are approved, elected,
sustained, and supported by the people ; in which ruling elders
are properly representatives of the people ; and in which deacons
are representatives of both pastor and people to each other,
and to the wants of a perishing world. In order however to
avoid the use of any civil terms, our reformers have adhered
to the original terms, kirk, pastors, elders, ancients or gover-
nors, and deacons. In Scotland, the first name adopted for this
commonwealth was "The Congregation. ":|:
According to this system, therefore, ale the officers of the
church are alike of divine appointment and authority, and their
difference in importance, in dignity, and in usefulness, arises
out of their relations to Christ and his people, and to the work
assigned them. The office, and the gifts fitting for it, are in
*Calvin's Instit. B. iv., Chap. viii. § 2.
tForm of Government, by the Westminster Assembly.
tSee Hetherington, History.
THEORIES OE THE ELDERSHIP. 217
all cases, exclusively from Christ, and in the case of the minis-
ter the personal call is also from Christ, and when recognized
and ratified by his existing ministers and elders in solemn con-
vention, he is by them recommended to the people.
But it is very different with ruling elders. These are insti-
tuted for the special purpose of representing the people. By
them the people exercise a popular and controlling influence
in all the courts of the church, and in all spiritual government,
discipline, and order, just as a similar control over all the tem-
poralities, and charities, and funds of each church is wielded
by the deacons, who also represent and act for the people in
all this department of fiduciary power. This is the essential
character of the ruling elder and deacon. They represent the
inherent rights and prerogatives of the people as the free and
loyal subjects of the King of Zion — the elders in their relation
to the zvhole church as one body, of which all are members, and
the deacons in their relation to a particular church.
According, therefore, to our Standards, ruling elders "act
in the name of THE whoeE church."' (Form of Government,
ch. i. § 3.) The election, and the mode of their election, is left
to each church. (Ibid. § 7, and ch. xiii. § 2.) When they be-
come unacceptable to a majority of the congregation to zvhich
they belong, they may cease to be acting elders or deacons."
(Ibid. § 6.) They cease also to be officers when they remove
to a different congregation, and require a new election and
installation in order to be elders and deacons in it. Neither can
an elder by virtue of office sit in any court of the church higher
than his own church session, unless he is personally and regu-
larly delegated by his session to represent their church in said
body, and when said court adjourns, said commission and rep-
resentation cease.
The ruling elder and deacon can do, officially, nothing which,
if supposed to be acting directly, the church as a body could
not rightly do ; and can do nothing officially and regularly
which is by the word made the peculiar and solemn duty of the
minister.
Neither elders, nor deacons, nor people, nor all combined, can
in the ordinary organized condition of the church call or ordain
to the office of the ministry. They may call a man to become
their minister, and to labour as their pastor among them. But
he may be, and often is, already a minister — in the office — and
if he is not, then other ministers must ordain him and install
him with imposition of their hands. Though ruling elders are
required to co-operate, as representatives of the people, in all
the acts by which Presbytery examines and judges of the quali-
fications of a candidate for the ministry, and to approve or dis-
approve, yet such a thing as elders uniting in the imposition of
hands in the ordination of a minister has never been heard of
218 THEORIES OE THE ElvDERSHIP.
under the constitutional lazvs of any Presbyterian church in
the ivorld, so far as zve can find.
The ruling elder, according to our Standards, is neither
ordained by imposition of hands, (See Form of Government, ch.
xiii. §4,) nor allowed to unite in imposing hands in the ordi-
nation of ministers, (ibid. ch. xv. § 14,) and the adequate rea-
son is given by Dr. Miller.* "It seems," says this venerated
father of our church, "to be a fundamental principle in every
department both of the natural and moral world, that every
thing must be considered as capable of begetting its like," and
in meeting the Episcopal objection against presbyterial ordina-
tion, "when it is well known that our Presbyteries are made up
of clerical and lay elders, and that we do not permit the latter
to impose hands at all in the ordination of ministers," he replies :
"There is no inconsistency here. We deny the right of an
inferior officer to lay on hands in the ordination of a superior,
and uniformly act accordingly. The Presbytery lays on hands
when all its teaching elders do, although those who are only
rulers do not."t This is the law in the Church of Scotland —
our mother church:]: — in which ordination of elders is to be by
the minister of the congregation, or by one of the Presbytery.
"Then the elders chosen, still standing up, the minister is next
by solemn prayer, to set them apart in verbis dc praesenti."%
And in the same chapter on ruling elders, it is added, "The
execution of some decrees of the church ; such as the imposi-
tion of hands, the pronouncing the sentences of excommunica-
tion and absolution, &c., doth belong to pastors only."** In the
ordination of ministers accordingly, the several parties "are to
sit together with the intrant, (or pastor elect) so that all the
ministers may conveniently give him the imposition of hands,
and the others (elders, heritors) may take him by the hand
zvhen thereunto called."-\-\- In 1698 the Assembly passed the
following remarkable act, which will explain itself: "The
Assembly unanimously declare that as they allow no powers in
the people, but only in the pastors of the church, to appoint or
ordain church officers, so they disclaim the error of the press
in Acts vi. 3, . . . bearing 'whom ye may appoint over this
business,' instead of 'whom zve may appoint,' .... to prove
the people's power in ordaining their ministers, which error the
Presbyterians are wrongously charged with."$$
In the very first Book of Discipline which was one drawn up
♦Ruling Elders, p. 293.
tOn the Ministry, p. 74.
$Laws of the Church of Scotland, vol. i. p. 222. Pardovan, Book I.
Title vii. § 1.
§Ibid. § 5.
**Ibid. § 9.
ttlbid. Title i. § 34, p. 196.
ttCompendium of Laws of Church of Scotland, vol. ii. p. 202.
THEORIES OE THE ELDERSHIP. 219
by Bullinger in 1536, and translated by Wishart in 1540, the
ministers are called presidents, heads, and teachers, and ruling
elders, officers chosen by the minister or magistrate, and only
ministers imposed hands.* "It (the election of ministers,) is
well and justly approved by the voice of the church, and the
imposition of the hands of the priests," i. e. presbyters. By the
Second Book of Discipline, which continued in force in Scot-
land until the adoption of the Westminster Standards, the ofifice
of elders is made permanent, but the incumbents of it may
rotate in the actual discharge of its functions, and it was not
required that there should be an eldership in every church, but
only in towns and famous places. This view of the eldership
as held by the Reformers, is given by Dr. Miller, as the reason
why, "although they with one accord retained this rite, (the
laying on of hands,) in the ordination of Teaching Elders, they
seem quite as unanimously, to have discarded it in the ordina-
tion of Ruling Elders. "t Calderwood in his Altare Damasce-
niim, says, "the administrators of this rite are pastors — pres-
byters— only. Still the others will not thereby be excluded
from Presbytery, because the laying on of hands does not
belong to them. For the imposition of hands may be called
the imposition of the hands of the Presbytery, though each and
every one of the presbyters have not the power of imposing
hands. It is enough that the leading part of the Presbytery
have that power, as the tribe of Levi is said to ofifer incense,
when it was the prerogative of the priests only."J
Alexander Henderson, in his treatise on Church Government,
written two years before the Westminster Assembly, confirms
this opinion. Rutherford, also, who was commissioned to that
Assembly, not only afifirms this to be the doctrine of the church,
but confirms it by scriptural arguments. § James Guthrie, of
Sterding, in his treatise on Elders and Deacons, says this rite,
and other prerogatives, "do belong to ministers alone."
The Westminster Form of Government was solemnly adopted
by the Church of Scotland in 1645, and has ever since formed
a part of their constitutional standards, and of all the branches
of the Presbyterian Church affiliated with it throughout the
world. Now, on the doctrine and order of ordination by impo-
sition of hands, it is both explicitly and emphatically strong,
having no less than six distinct sections on "The Ordination
of Ministers," "Touching the Doctrine of Ordination," "Touch-
ing the Power or Ordination," "Concerning the Doctrinal part
of the Ordination of Ministers," "The Directory for the Ordi-
*Art. xviii. See in Miscellany of the Wodrow Society, Vol. 1, Art. 1.
Edinb. 1844.
tOn the Ruling Elder, p. 285-288.
JCap. xii. De administr. laicis, p. 689.
§ Peaceable Plea for Paul's Presbytery, p. 57.
220 THEORIES OE THE ELDERSHIP.
nation of Ministers," and "The Rules for and Form of their
Ordination ;" and repeating over and over again, that "every
minister of the word is to be ordained by imposition of hands,
by those preaching presbyters to whom it doth belong."
"Preaching presbyters, orderly associated, are those to whom
imposition of hands doth appertain."*
The Presbyterian Church in Ireland, in addition to the
Westminster standards, have their own Constitution and Dis-
cipline. The form for ordination of ruling elders and ministers
is very similar to that of the Church of Scotland. The elder
is "set apart to his oifice by prayer only." (Ch. iii. § 2.) The
minister is "ordained by prayer on the part of the minister ap-
pointed to ordain, the candidate reverently kneeling .... in
some part of the prayer the officiating minister shall lay his
hands upon the head of the candidate, and be joined by the
rest of the ministers present." (Ch. iv. § 14, p. 39.)
At a later period, the Church of Scotland, in allusion to the
act of 1698, quoted above, reaffirmed that law. "Our church
doth condemn any doctrine that tends to support the people's
power of ordaining their ministers. "f
We are thus full in our presentation of the Presbyterian
system in the Church of Scotland on the question of ordination
of and by ruling elders, because it not only determines her
view of ruling elders to be, that they are not ministers, nor of
the same order ; but also because it determines the proper inter-
pretation of their nature and powers.
But we can carry this authoritative constitutional interpre-
tation of the nature and powers of ruling elders up to the very
first standards of Presbyterianism — to the Institutes of Calvin,
and to the standards and practice of the Waldensian, and other
primitive churches of God.
Calvin did not originate the Presbyterian system, combining
as it does the order of the ministers — the fundamental rulers
and teachers of the church of God — with the orders of ruling
elders and deacons.
All Calvin had to do was to complete the system by adding
the bench of ruling elders, and even this he did not invent,
but confessedly borrowed from that branch of the Waldenses
called the "Bohemian Brethren."^ This Zwingle had also
done. Let us then hear on this subject the ancient discipline
of the Waldenses: "God has given to his people to choose
from themselves guides of the people, {that is, pastors,) and
ancients in their carriages according to the diversity of the
work in the unity of Christ ;" and as it regards ordination, it is
*See in every Scotch Confession of Faith, and all published elsewhere,
except under our own Form of Government.
tCompendium of Laws, vol. i. p. 194. Pardovan, B. L tit. 1, § 21.
$Dr. Miller as above, p. 21.
THEORIES OF THE ELDERSHIP. 221
expressly provided (Article 93,) that "the body of the pastors
of the church shall give the imposition of hands."} The
Bohemian Brethren carried these ancient confessions and forms
of discipline from Picardy, some two hundred years before the
time of Huss.
The precise relation between the doctrine of our own stand-
ards, and these original ones on the subject of ruling elders,
will be clearly perceived by quoting the original form of the
language in which they were expressed by the Church of
Scotland, which is as follows, "and it is also agreeable to, and
warranted by, the word of God, that some others (not ruling
elders nor even elders,) besides those who labour in the word
and doctrine, be (not ruling elders, but) church governors to
join with ministers of the word (already presupposed and pre-
scribed as rulers) in the government of the church and discip-
line, which office-bearers Reformed churches do commonly call
ruling elders."*
Here also, it will be noted, we find, as in our book, a definition
— "church governors to join with the ministers of the word in
the government of the church," or as they are termed in section
4, "the representatives of that congregation ;" and also a de-
scription, "which office-bearers Reformed churches do com-
monly call ruling elders."
We have now established, beyond dispute, the constitutional
doctrine of the Presbyterian system concerning ruling elders
on these points — that they are not ministers, nor of the same
order of officers as ministers, that they are defined to be prop-
erly— that is, in their very nature or essential character — repre-
sentatives of the people ; that they are not officially, nor by
divine assignation, the presbyters of Scripture who are minis-
ters ; that it is only "commonly," and in the common or "large"
sense of the term, they are styled elders ; that they represent,
and cannot transcend the power ultimately inherent in, the peo-
ple, to whom and for whose benefit they are instituted ; that
their power is strictly representative, and capable of exercise
beyond their particular "people" only by special, personal, and
temporary delegation, and may cease to be exercised even over
that people in case they become unacceptable ; that they are not
as ministers are, ex-oificio, necessary, and constant members of
any superior court ; and that they never have been ordained by
imposition of hands, nor considered as officially capable of
uniting in imposition of hands, in the ordination of ministers,
by the constitution of any Presbyterian church in any part of
the world. $
tSee given in Blair's History, in Appendix, in full ; and also in Muston's
recent able History in two vols. 8vo.
*Compend. of Laws, vol. 1, p. 187. Pardovan, Title 1, Sec. 1.
$"It was the practice of the Church for three hundred years to ordain
222 THEORIES OF THE ELDERSHIP.
But further, the antagonism of the theory in question to
the Presbyterian system will be made more manifest by prov-
ing distinctly — what is implied in the positions already estab-
lished— the lay, or popular, and non-clerical character of ruling
elders. Ruling elders are laymen — that is, as the word literally
and in universal usage means — they are not clergymen,
but are distinct from the clergy; individuals of the people
who are not in orders. The term laity is altogether relative,
be it observed, to ot^ce and order, and not to dignity, or zvorth,
or rank. The layman may in all these respects be exalted, and
the minister be humble and poor. The term only distinguishes
that relation which the clergy sustain to God and to his sacred
services which the laity do not. In any invidious sense, ruling
elders are not laity; but neither are deacons, nor believers
generally, for all are kings and priests unto God. But in every
proper sense ruling elders are laymen, just as certainly as
deacons are, since they are both called, elected, and ordained
by the same formula. {See Form of Government.) It is idle
work, therefore, to controvert this distinction, since it would
only necessitate some other. The truth in the case was evi-
dently this. In a high and holy sense all Christian people are
Kkrjpoi, clcroi, or clergy, but ministers are in a peculiar and
distinguishing sense, clergy. There is, therefore, an order of
Christian laity as well as of Christian ministers or clergy, and
it is in accordance with Christ's appointment that both orders
should be represented in the government of the church, by a
double class of officers, combining in the one, permanency and
conservative wisdom as a Senate; and in the other, popular
representation, prudence, activity, and authority, as a House
of Representatives; united as one; acting as checks and bal-
ances to each other; cooperating as one court in everything
common ; and discharging, by each, everything peculiar to the
character and office of each ; and thus combining the greatest
liberty with the highest security, and avoiding the extremes of
a simple democracy and a spiritual hierarchy.
The defined nature of ruling elders, as properly the repre-
sentatives of the people, implies and requires that they be lay-
men. A representative is one who bears the character, is
clothed with the power, and performs the functions of others ;
who is one of them, united with them in interest, in power,
and privilege, and chosen by them, from among themselves, to
support their interests, and act in their name. Now if by be-
coming an elder, a man ceases to be a layman and becomes a
clergyman, then he is no longer properly a representative of
bishops or presbyters with imposition of hands of neighboring bishops or
presbyters." (Jus. Div. Regim. Eccl. p. 60.) Elders not sixty, ordained.
(See Pref.)
THEORIES OE THE ELDERSHIP. 223
the people, and the Presbyterian government ceases to be rep-
resentative, and a free commonwealth, and becomes a clerical
aristocracy, or in other words, a hierarchy. In their original
form, as found in all modern and reformed churches, as among
the Waldenses, in Switzerland at Geneva, in France, in Scot-
land, elders were unquestionably laymen, chosen from the civil
state and not from the ecclesiastical, a)id by the civil authori-
ties in many cases, as by the Confession of the churches of
Switzerland, and the first adopted in Scotland. Blair,* ''one
of the most profound writers on the Waldenses," as Dr. Miller
justly styles him, (on Presbyterianism, p. 18, 19,) "points out
the difference between the lay elders of the Waldenses and of
the Church of Scotland, by stating that the former were chosen
by the Waldensian con,i^rcgatio)is, meeting annually and ap-
pointing the elder." "Calvin," says Principal Hill, "in 1542,
admitted lay elders into his church. t The admission of lay
elders into church courts having the sanction of these early
authorities, Calvin thought it expedient to revive the primitive
practice as an effectual method of preventing the return of
inordinate power in a superior order of clergy. With some
variation of name and privilege, the office of lay elders is found
in all the Presbyterian churches on the Continent. Ever since
the Reformation it has formed an essential part of the constitu-
tion of the church of Scotland." (View, pp. 24, 25.) "The
Kirk session is composed of the minister of the parish, who is
officially moderator, and of lay elders." P. 48. "The Presby-
tery is composed of the ministers of all the parishes within its
bounds, and of lay representatives from the consistories." P.
26. Speaking of these lay elders as assisting the minister in
everything which concerns discipline, Principal Hill adds,
"They are called laymen in this respect, that they have no right
to teach or to dispense the sacraments, and on this account
they form an office in the Presbyterian church, inferior in rank
and power to that of pastors." Ibid. p. 23.
The very learned Vitringa, in his elaborate treatise on the
Ancient Synagogue, in discussing the question of ruling elders
as maintained by Calvin, and as commonly adopted in his own
church, uniformly styles them presbyteros laicos. (See p. 484.)
That ruling elders have already been considered as laymen
in every branch of the Presbyterian church, will be clearly
seen further, from the variety of names by which they have
been called. In the Syrian churches of Malabar, the Romish
inquisitor addressed them as "representatives and procurators
of the people. "J In the laws of Geneva they are called in-
*In vol. ii. p. 540, he calls them lay. five times.
tView of the Constitution of the Church of Scotland, by George Hill,
D. D., Principal of St. Andrews College, third edition, p. 23.
tSee the Confession imposed on them in Hough's Christianity in India,
vol. iv. Append, p. 515.
224 THEORIES OE THE ELDERSHIP.
specters, seniors, and commissioners for the Seniory."f Among
the Waldenses they received the names of rulers, ancients, and
elders; among the Bohemians, of guides, elders, and censors;
by Commenius they are called "seniors, judges of the congre-
gation, or censors of the people." CEcolampadius styles them
elders of another kind, that is, "senators, leaders, and counsel-
lors." In the Helvetic Confession, "The elders are the agents,
as it were the senators and fathers of the church, governing it
by holy counsel. "$ In the Books of Discipline, no one term is
employed, but several, such as seniors, other governors, elders.
In the Westminster Standards, and in the notes preserved by
Gillespie, they are spoken of as — ruling officers — other church
governors, ruling elder or others, church governor, others to
join in government." We have not found the full term "ruling
elder," until about the time of the Westminster Assembly,
when it is introduced and reprobated in speeches preserved by
Neal,§ and is used in the commission given by the Church of
Scotland to its delegates to that Assembly. After ten days of
elaborate discussion in the Westminster Assembly, both names,
elder and ruling elder — were abandoned, and "other church
governors," and as in ch. on Presbytery, "other public officers,"
were adopted. In the early churches in the United States,
many had no elders.** They were frequently called "assist-
ants, representatives of the people, and sometimes the minister's
assistants, representatives of congregations. "ft
The lay character of ruling elders is not trivial nor unim-
portant. It is fundamental to the Presbyterian system and to
the true character and importance of the ruling eldership. It
is their lay character which brings the lay element into our
form of government and imparts voice and power to the
people ; indeed gives into their hands the controlling power in
particular churches and sessions, and equal power in every
other court and in every department. These lay representa-
tives constitute the house of representatives united with the
senate in one body in all the courts of our church.
"Our divines," says Mr. George Gillespie in his Assertion of
the government of the Church'of Scotland, Part I. chap._ 4,
"prove against papists that some of these, whom they call laics,
ought to have a place in the assemblies of the church, by this
argument among the rest ; because otherwise the whole church
could not be thereby represented. And it is plain enough, that
the church cannot be represented, except the hearers of the
word, which are the far greater part of the church, be repre-
tSee Name, Nat. and Functions, of Elders, p. 11. ^ ^ .
$See ibid, and auth. pp. 78, 79, 80, 84, 86, and Harmony of Confessions.
§See Hist, of Puritans, vol. i. and Appendix.
**Hodge, Constit. Hist., i. p. 96, 97.
ttDo. 95, see example.
THEORIES OF THE ELDERSHIP. 226
sented. By the ministers of the word they cannot be repre-
sented more than the burghs can be represented in parliament
by the noblemen, or by the commissioners of shires ; therefore
by some of their own kind must they be represented, that is,
by such as are hearers, and not preachers. Now some hearers
cannot represent all the rest except they have a calling- and
commission thereto ; and who can these be but ruling elders ?
And again, when the Council of Trent was first spoken of in
the Diet at Wurtemburg, Anno 1522, all the estates of Ger-
many desired of Pope Adrian VI. that admittance might be
granted, as well to laymen as to clergymen, and that not only
as witnesses and spectators, but to be judges there. This they
could not obtain, therefore they would not come to the council,
and published a book, where they allege this for one cause of
their not coming to Trent, because none had voice there but
cardinals, bishops, abbots, generals, or superiors of orders,
whereas laics also ought to have a decisive voice in councils!
If none but the ministers of the word should sit and have a
voice in a synod, then it could not be a church representative,
because the most part of the church (who are the hearers and
not the teachers of the word) are not represented in it. A
common cause ought to be concluded by common voices. But
that which is treated of in councils, is a common cause pertain-
ing to many particular churches. Our divines, when they
prove against papists, that the election of ministers, and the
excommunication of obstinate sinners, ought to be done by the
suffrages of the whole church, make use of this same argu-
ment; that which concerneth all, ought to be treated of and
judged by all."
So argued one of Scotland's noblest sons, and a representa-
tive in the Westminster Assembly of Divines. And such, also,
are the general views of the early fathers of the Presbyterian
church. (See Jamieson's Cvprianus Isotimus, pp. 554-556
540-544.)
One of the ablest and most effective works written in favour
of the Presbyterian system, in 1641, two years before the West-
minster Assembly, and by some who were members of that
body, was what — by the union of the initial letters of the names
of its combined authors — was called Smectymnuus. "By all
these testimonies," they say, (at the close of their argument
for governing elders, whom they call lav prcsh\ters and lay
elders) "it is apparent, first, that in the 'ancient" church there
were some called seniors. Secondly, that these seniors were
not clergymen. Thirdly, that they had a stroke in governing
the church and managing the affairs thereof. Fourthly, that
the seniors were distinguished from the rest of the oeoole "
P. 74. F 1 •
15 — VOL IV.
226 THEORIES OP THE ELDERSHIP.
We need not do more than refer to the biennial election of
elders in the Dutch Church, and to the character of the elder-
ship in the French and Swiss Churches.*
It is very remarkable that the proofs given by Dr. Killen for
his theory from the Synagogue, prove also that if similar to the
Parnasim, elders must be laymen. "In every synagogue," as
he quotes from Lightfoot, "there was a civil triumvirate, that
is, three magistrates, who judged of all matters in contest, ad-
vising within that synagogue." "The same writer," adds Dr.
Killen, "declares that in every synagogue there were elders
that ruled in civil aftairs and elders that laboured in word and
doctrine. "t Dr. Miller admits all that we desire. 1. That
the earliest fathers distinguished ministers by the title of
clergy, and the people by that of laity. 2. That in the time of
Cyprian this use was general. 3. That the name of clergy was
given to presbyters and deacons, and to any others who in
the growing multiplication of orders were ordained by imposi-
tion of hands. 4. That this distinction is found even in Scrip-
ture. (Acts iv. 13.) 5. That in any invidious sense, ruling
elders are not laymen, nor ministers, prelates or popes. 6. But
that "so far as it is intended to designate those who are clothed
with office and authorized to discharge important spiritual
functions which the body of church members are not author-
ized to perform, and to mark the distinction between these two
classes, the language may be defended, and that either that
(i. e. laity) or some other of equivalent import, ought to he,
and must be used, if we would be faithful to the New Testa-
ment view of ecclesiastical office as an ordinance of Christ."
"Let all necessary distinction be made by saying, ministers or
pastors, ruling elders, deacons, and the laity or body of the
people." (Ruling Elders, pp. 211, 212.) Amen. So let it be.J
We are not left to put any sense possible or plausible upon
our Book of Government. "Our whole arrangement of judi-
catories, and our whole ecclesiastical nomenclature, are, with
few exceptions, borrowed from Scotland," and although "Pres-
byterianism in Scotland, Holland, France, Geneva, and Ger-
many, are in substance the same .... yet as those who
commenced the Presbyterian church in America were chiefly
emigrants from North Britain and Ireland, so the Church of
Scotland was more than any other their model." Thus speaks
♦See Lorimer on Eldership, p. 165.
tLightfoot's Works, xi. 179, Killen, pp. 233, 234.
iSeveral names are employed in Scripture to denote the body of the
Christian people, such as brethren — one heritage — disciple, as opposed to
Master — taught, as opposed to teachers — soldiers and leaders — oXa(99, the
people — TTOlflVlOVy the flock, the church — private persons, tOtcOTat— and
later, /3tft)Tt^(9t, laymen, or men devoted to secular pursuits.
THEORIES OE THE ELDERSHIP. 227
Dr. Miller, who must be considered as being himself one of the
most venerated fathers and upbuilders of our church. f
This constitutional interpretational authority of the West-
minster standards is confirmed by the fact that, as Dr. Archi-
bald Alexander remarks, "the immediate mother of our Ameri-
can Presbyterian Church was the Synod of Ulster, from one of
whose Presbyteries, the Lagan, the Rev. Francis Mackemie,
its founder, was formally commissioned and ordained to labour
in this country. Now, in a minute of the Synod of New York
in 1751, it is said: "We do hereby declare and testify our con-
stitution, order, and discipline to be in harmony with the estab-
lished Church of Scotland. The Westminster Confession,
Catechisms, Directory for Public Worship, and Church Gov-
ernment, adopted by them, are in like manner received and
adopted by us. We declare ourselves united with that church
in the same faith, order, and discipline*
In conclusion, on this point, we remark, that either ruling
elders are laymen, or deacons are not ; and that if deacons are
laymen, then ruling elders must be also, since both are elected
and ordained by the same formula, word for word — (see Form
of Government) — and therefore since deacons are universally
recognized as lay officers in the church, so also are ruling
elders. They are both laymen, and so understood and felt to
be by themselves, by the church, and by the world — chosen
from the people and by the people, to represent the people;
and separated from them by no form of ordination peculiar to
the sacred order of the ministry.
But we proceed to remark, that ruling elders and deacons,
though laymen, are not incumbents of a lay office, nor lay
officers, in the sense of being originated or authorized by man.
They occupy a divinely instituted office, and are clothed by
divine right with all the dignity and honour of ecclesiastical
officers. In other words, they are authorized by Scripture and
by sound reasoning from established scriptural truths, and are
agreeable to, and approved by, scriptural examples, and by its
general teaching.:]:
It is also to be remarked that this view of the office of the
elder is the only one which gives a proper explanation of the
nature and functions of ruling elders. Whatever can promote
the spiritual interests of the people, preserve their rights, and
secure their prosperity, peace and purity, and the godly up-
bringing of the children of the church — all this pertains to the
tSee "Presbyterianism the truly Prim, and Apostolic Church," pp. 21, 22.
*See in Hodge's Constitutional History, vol. i. p. 18, and his multiplied
proofs of the fact.
$A divine right is supported by any one of these arguments. See Dr.
McLeod's Eccl. Catech., p. 12, Q. 39, and note. Also, Jus. Div. Regiminis
Eccl., ch. i.
228 THEORIES OF THE ELDERSHIP.
eldership, and is expected from them, according to their several
ability and opportunity.
This view gives to the eldership the power of the church in a
very large measure, and to the church itself its popular repre-
sentative character. This view gives to the church also its
spiritual character. As elders are, the church will be ; and as
elders are, the ministry itself will, in all ordinary cases be ;
and either be as greatly hindered in what they would be, or
helped in all they would accomplish. Elders can vitalize and
popularize the church. There are no limits to their usefulness.
They are the palladiums of the church's liberty and rights, and
the preservers of its purity, both of doctrine and of life.
Such then is the Presbyterian theory of the eldership, as
found in its standards, and in the history and practice of every
Presbyterian church. The question, therefore, between this
and the new theory is not, what ought to be, but what is con-
stitutional— not what might be constitutionally altered, if a bet-
ter is pointed out ; nor even what is most scriptural, and most
authoritatively maintained ; but simply what is the Presbyterian
system as it regards ruling elders? and are Presbyterian
ministers and ofificers under solemn and covenant engagement
bound to maintain and preserve it ?
Is this then, we ask, the theory of the Presbyterian church
in these United States on the subject of the eldership? The
answer can be definitely given. That our church does not hold
the theory propounded by Dr. Breckinridge, Dr. Thornwell,
Dr. Adger and others, is admitted. "The ruling elder," says
Dr. Thornwell,* "even in the decisions of the General Assem-
bly occupies a very anomalous position, and it is still disputedf
whether he belongs to the same order xvith the
minister, or whether the minister alone is the presbyter of
Scripture, and the ruling elder a subordinate assistant. It is
still disputed whether he sits in presbytery as the deputy of
the brotherhood, or whether he sits there by divine right as a
constituent element of the body ; whether as a member of pres-
bytery, he can participate in all presbyterian acts {i. e. ordi-
nations, &c.) or is debarred from some by the low nature of
his office."
Now, passing by the invidious imputation of a design to
lower the eldership by magnifying, as the apostles do, the high
calling of the ministry, we have in this statement a full admis-
sion of the fact, that the theory of Dr. Breckinridge, which he
adopts, is in antagonism to the Presbyterian system as inter-
preted by our General Assembly.
For three successive years (1842-1844,) our General As-
*Southern Presbyterian Review, October 1859, p. 615.
tWhat is not at all disputed by the church, is here omitted.
THEORIES OE THE ELDERSHIP. 229
sembly was agitated by overtures to allow ruling elders to
unite in the imposition of hands in the ordination of bishops.
"The denial of this right," it was alleged by those who pro-
tested, "involved the denial that they are scriptural presbyters,
which denial seems to us to undermine the foundations of
Presbyterian order."* In accordance with the unanimous
report of the Committee, the General Assembly resolved, "that
in its judgment, neither the constitution nor the practice of
our church authorizes ruling elders to impose hands in the
ordination of ministers," (yeas 138, nays 9) ; and in a long and
able reply to a long and able protest, the Assembly in 1844,f
says : "These views are contrary to Scripture, and to the con-
stitution of our church, and to the practice of our own and all
other Presbyterian churches, and tend to subvert the ofifice of
ruling elder, by confounding it with that of the minister of the
word. It was the doctrine of the Independents, and not of
Presbyterians, that ruling elders had the right to impose hands
in the ordination of ministers, as could be abundantly shown
from authorities not to be questioned. In favour of the de-
cision of the Assembly, or rather of the last three Assemblies,
it can be shown, 1. That the decision accords with the word
of God ; 2. With the very words of our constitution ; 3. With
the uniform practice of those who framed the constitution ; 4.
With the uniform practice of all other Presbyterian churches ;
and we cannot but express the hope that a matter which has
been decided, after a full and careful examination, by our
whole church, and by such large majorities, may be considered
as settled, and that it will not be made a subject of further
agitation."
The question, therefore, which theory of the eldership is the
Presbyterian system, according to the deliberate and almost
unanimous judgment of our church, against the ablest opposi-
tion, and during three successive years of agitation, is no
longer an open question, nor one of doubtful disputation. The
positions here affirmed have to this day never been assailed.
If the new theory of the protestors is the Presbyterian system,
let the proof be given.
In another and closing article we will examine the grounds
assumed as the basis of the new theory, and after proving that
it has no foundation in Scripture, exhibit its tendency to de-
stroy Presbyterianism, the ministry, the eldership, and the
deaconship.
♦Protest, Baird's Digest, p. 77.
tBy a vote of 154 to 25.
280 THKORiES OF the; elddrship.
Art. III. — The recent Theory of the Eldership examined.
The ruling elder according to this theory is the presbyter of
Scripture and of the Christian church in the early period of
its history. It is the one fundamental order of wihch the
preacher is a class — a functionary — who, by virtue of an addi-
tional gift, performs different duties, "but is by no means of a
different order." There is, therefore, but one order of rulers
in the church — deacons being only assistants or helps.
According to Dr. Breckinridge and Dr. Thornwell this
theory involves all that is essentially distinctive of Presbyterian
government.* The issues are therefore of vital import. The
theory is dogmatically "affirmed" to be sustained by arguments
"clear, conclusive, and irresistible." {Review, p. 7.) "The
Scriptures and our Standards both expressly teach that the
ruling elder is strictly and properly a presbyter, and therefore
entitled to participate in all the acts — {of necessity he would
he) — in which any presbyter, as such, can bear a part." {lb.
p. 57.) "The presbyter, as a title of office, means a ruler, and
nothing more than a ruler." {lb. p. 58.) This "is clear from
the passage which proves beyond the possibility of a doubt,
that presbyters and ministers of the word are not synonymous
terms. That passage is 1 Tim. v. 17." {lb. p. 61.) "From
the account given of the meaning of this word it follows, that
it is not applicable to preachers as ministers of the word." {lb.
p. QQ.) In support of these strong affirmations we are re-
ferred to the Old Testament, to the synagogue, to the plurality
of elders in every church, and to the above text, and the subject
is urged upon us by the solemn asseveration, that "these surely
are not slight questions — they affect the very heart of our sys-
tem— and in deciding them we settle the distinctive principles
of our government." {lb. p. 35.)
We will now proceed to examine in detail the grounds on
which, scripturally and historically, this theory is based. With
every possible effort to condense, and omitting much we might
advance and have even written, we must task the patience of
our readers. But as we can only oppose facts to authority,
we may reasonably hope that all interested in the question
of the true value of the ruling eldership will give to our argu-
ment a calm and dispassionate consideration. This is all we
ask. To the law and testimony of God's word, and to our
Presbyteiian Standards is our confident appeal.
*See The Christian Pastor and Appendix, by Dr. Breckinridge, Baltimore,
1845, and The Elder Question, by Dr. Thornwell, in the Southern Presby-
terian Review, June, 1848.
THEORIES OF THE ELDERSHIP. 281
Meaning of the term Presbyter, i. e.irpeafixmpo^.
The fundamental position on which this theory is based is
that the essence of the presbyter is rule, and that the funda-
mental meaning of the term presbyter is a ruler.
Let us then first inquire into the original meaning of the
term presbyter.
Piesbyter (7rp€a^vr€po<;) does not primarily mean a ruler.
It is the comparative degree of 7rp€o-^u<?, old, an old man, and
means older, an older man, and has a superlative irpea^vraTOt^
oldest, the oldest man. The word came to have the sense of
reverend, or honoured, from the great respect paid in early
ages to the aged and experienced, and especially to parents.
The secondary meaning of the word, according to Passow, is
an ambassador, and it is only in its third derivative sense it
means, as it did at Sparta, a political title — a ruler. In this
as well as in the other sense, it is found in some analogous
form in almost every language, and very commonly in the
Hebrew, and among the sacred race, whose history is preserved
in the Old Testament Scriptures.
Precisely the same is the case with the Latin word senior —
the term, be it remembered, which was employed by the Afri-
can Fathers, by Calvin, and Knox, by the Books of Discipline,
and by the Waldenses. Senior is also the comparative degree
of senex, old, and means older, and is generally applied to age,
and to the respect and endearment associated with age, and
not to office or rule. Senator and not senior is the Latin term
for the members of the Roman Senate, whose position was
not considered an office, but rather a dignity or rank like that
of the nobili of Venice.
The Presbyters of the Old Testament — What?
This theory finds no support, therefore, from the primary and
fundamental meaning of the terms presbyter, in Greek, and
senior, in Latin. It is however affirmed, that the elders of the
Old Testament, and of the ancient synagogue, were, as this
theory requires, of one order as rulers, of zvhom there were
tzvo classes — one of rulers only, and one of rulers who were
teachers also ; and that these were not laymen, but ecclesias-
tics, who were both ordained," and ordainers by imposition of
hands. Our Saviour and his apostles, it is said, found this
theory of the eldership in practical operation, and transferred
it to the Christian church. Let us then take up these positions.
On the real use and import of the term elder, and its Hebrew
cognates, we regard the work of the now late and deeply
lamented Dr. J. Addison Alexander on "The Primitive Offices
of the Christian Church," to be exhaustive. He illustrates its
232 THEORIES OE THE El^DERSHIP.
use "from the very beg-inning- of time, in all countries, under
every variety of government, and under all changes in the form
of government. It belongs, in short, to the phraseology of
the patriarchial constitution of the earliest societies, and is em-
ployed in Scripture in application to the elders of Egypt, of
Midian, of Moab, &c. ; and not only to elders of countries, but
also to local magistrates and judges." (P. 5, &c.) In all
cases, these elders "were representatives of the people," and
are frequently "taken for the people," and "for all the people."
(P. 4, 5.) They were also the representatives of the people
in civil and in sacred things. "The people therefore were
originally and properly the chief depositaries of the governing
power. They were convened and consulted on all important
occasions, and without their consent nothing could be lawfully
done ;" and hence, what the elders did was spoken of as done
by the people.
But these elders among the Jews were not their established
religious teachers. Enoch preached and prophesied of Christ.
Noah was a preacher of righteousness. Such also were Abra-
ham, Jacob, Job, Moses, and all the prophets, the spirit of
whose prophecy was its testimony to Jesus. Those became
"accredited agents and messengers," the immediate represen-
tatives of God, and mediators between God and man. But
besides these, a particular order was set apart to be the teachers
and priests of the people zvith zvhom the elders were associated
in the government and discipline of the church. From the
beginning to the end, therefore, the elders were lay represen-
tatives of the people, and under the theocracy were entirely
distinct from the sacred order of teachers and preachers.
Preaching, therefore, was not "a new function superadded by
our Saviour to the old office of elder," so as to constitute a sub-
division under it. Teaching and preaching had always con-
stituted a fundamental office in the church of God, and also
in the synagogue. And it has ever been the doctrine of the
Presbyterian church that in these ancient ministers of the
word, the Christian ministry was represented and foretold
according to the typical nature of the ancient economy. That
the priests and Levites in the Jewish church were entrusted with
the public reading of the word, praying, preaching, teaching,
blessing the people, &c., is affirmed by the Westminster Form
of Government, which says, "The ministers of the gospel have
as ample a charge and commission to dispense the word, as well
as other ordinances, as the priests and Levites had under the
law ; see Isaiah Ixvi. 21, and Matt, xxiii. 34, where our Saviour
entitleth those whom he will send forth, by the same names of
the teachers of old." Again, quoting Numb. vi. 23 — 26, with
Rev. xiv. 5, and Isaiah Ixvi. 21, it is said — "Where under the
THEORIES OF THE ELDERSHIP. 233
names of priests and Levites, to be continued under the g^ospel,
are meant evangelical pastors." And again — "As there were
in the Jewish church ciders of the people who joined ivith the
priests and Levites in the government of the church, so Christ
also hath instituted government and governors to join with the
ministers," &c. ( See form of Government in Confession of
Faith of Church of Scotland, pp. 338—391, Edinburg edition.)
Preaching was not, therefore, as Dr. Breckinridge affirms,
"a new function manifested among the elders unknown to
those of the Jews," but only an old function which,, like the
law of brotherly love, became a new commandment by the new
authority, and motives, and sphere of Christ's kingdom. Nay,
Dr. Breckinridge himself, in the same chapter, teaches that
"the worship of the synagogues consisted in the reading and
expounding of God's word, and in offering up prayers to him."
(Knozvledge of God, vol. ii. pp. 631 and 634.) It is also evi-
dent that the ministers of the New Testament are not the suc-
cessors of the elders of the Old Testament, but of a separate
and sacred order of preachers and expounders of God's will
and word. Vitringa, in his learned work on the ancient syna-
gogue proves at length that it had regularly ordained preach-
ers.*
The Presbyters of the Synagogue.
The argument for this theory, founded on the supposed
analogy of the Jewish Synagogue, though assumed by Dr.
Breckinridge to be conclusive, will not, therefore, avail to its
support. (See Knozvledge of God, vol. n. p. 621.) In the first
place, while the synagogue zvas, in all probability, the model
and basis of the first Christian churches, nevertheless to sup-
pose that this was the case, not only in its general form and
order, but in a slavish imitation, is, as Lytton well observes,
(On the Church, p. 193,) "neither consistent with recorded
facts nor wnth the spirit of the Christian dispensation." Sec-
ondly, it is impossible to ascertain zvhat zvas the polity and
order of the synagogue in our Saviour's time, or to harmonize
the remaining statements of Rabbinical lore into any definite
system. There is much confusion and contradiction, so that
the most patient investieators into the originals — such as Mai-
monides, Buxtorf, Vitringa, Selden, Lightfoot, and Schcett-
genius — contradict each other and themselves, and confess that
much is a matter of the most doubtful disputation. f
Vitringa has shown that there was no one constant form of
synagogue government, but that it differed according to cir-
*See Book III. chap. v. vi. and vii.
tSee Dr. Miller on Eldership, pp. 35-48, and his frank admissions that his
authorities are against him, and at no agreement among themselves, pp. 45,
46 ; or Killen's Ancient Church, p. 252. Vitringa exposes the views of
Lightfoot, Selden, Petitus doctissimus, Capellus, &c.
284 THEORIES OF THE ELDERSHIP.
cumstances and places, and that of these various modifications
the one adopted for the government of the Apostolic church
was a Senatus plurium Doctorum qui quoddam Consistorium
sive Preshyterium constituerunt.^
That the universal Jewish appellative term elders was given
to some of their officers, sometimes to all, sometimes to a select
number, may be admitted. But that any of these elders were
invested with the clerical order is denied by Stillingfleetf and
others, while that the term elder was given in any other than
the most general sense to those who did not preside and preach,
is denied by perhaps all the original authorities. Vitringa is
of this opinion, and establishes, he thinks clearly, that the term
rendered by presbyter was properly employed by the Hebrew
writers to designate "those who composed the sacred consistory
of doctors or teachers. This consisted always of a plurality of
these learned doctors, but the exact number depended on the
size of the place, the number of such doctors convenient, and
other circumstances."! Selden corroborates this judgment by
proving, as he thinks, that the powers of presbyters, within
and without the Holy Land, were different, and that the former
combined teaching and ruling, while the latter had power to
teach, to bind, to loose, to prophesy only, and were non in
judicandi creati. He also teaches that just as in every large
city there were many synagogues, so also there were many
Christian churches and presbyters. § The sum of what is ad-
mitted, so far as we can gather it, may be briefly stated as
follows :
1. The elders of the synagogue represented the people, and
"were laymen of reputed wisdom and experience, who, in prac-
tical matters, might be expected to give sound advice." {Dr.
Killen's Ancient Church, p. 252.) They formed "a lay coun-
cil." {Id. p. 232.) In this respect, therefore, the elders of
the Synagogue were essentially different from those defined by
this theory. According to Lightfoot they were "magistrates
who judged in matters in contest arising within the Synagogue"
and who "ruled in civil affairs." {Quoted as authority by Dr.
Killen, pp. 233, 234.)
2. These elders of the synagogue were not ordained.
Vitringa, after stating the difficulty of understanding clearly
the views of even Maimonides, and differing in interpretation
with Lightfoot, says: "Perhaps we may conclude this much,
that while the affairs of the Hebrews flourished in Canaan, the
presidents and ministers of the synagogue, who depended for
*See Book ii. Ch. xii., p. 592, &c.
tSee Dr. Miller on Eldership, pp. 45, 46.
tSee Vet. Synag. Book iii. Ch. i. and Ch. xviii. p. 874.
§ Selden de Synag. Vet. Ebrseorum vol. ii., lib. ii., ch. vii. pp. 329, 325,
252, 319, 320, et passitn.
THEORIES OE THE ELDERSHIP. 235
their support upon the synagogue, were confirmed in their office
by imposition of hands."* Lightfoot, speaking of their preach-
ers, says: "None of these were admitted to his public employ-
ment of teaching and preaching, but he had ordaination as a
state call and commission to that office."t "And therefore," says
Maimonides, "it was far from being a common use, from being
any use at all, among the Jews, in their church, to let any
mechanical or unordained man step up into the doctor's chair,
or minister's pulpit, to read divinity publicly, or to preach in
their synagogues, as impudency or folly would put them for-
ward to do it ; but they had a solemn state call ... by a lawful
ordination, by men themselves ordained. Only these rabbis,
doctors, or bishops, were ordained. "|
3. The Hebrew word, translated elders, was given to these
teachers, preachers, or presidents, only in conjunction with
other titles, which made its restrictive official application appa-
rent. These elders laboured in word and doctrine, and con-
ducted the exercises of public worship, prayers, and exposi-
tion of the Scriptures. They were also called by the title,
apxtcrvvajcoyoi. (Compare Luke vii. 8, and Mark v. 22, Acts
xiii. 15.) One of these presided in turn, or according to
arrangement. (Luke viii. 41, 49, Mark v. 22.) From this last
passage, and Acts xiii. 15, and xviii. 8, 17, it appears that
there was a plurality of these in one synagogue. Maimonides
describes the bishop, or presiding officer of the synagogue, as
"the presbyter, who laboured in word and doctrine." Neander
says, "while all the officers of the synagogue were elders, those
who presided were called, among other names, Tr/Joeo-Twre? rco
aSeXyjrcov, that is, presidents over or of their brethren. "§ This
president was also called chazan, angel, bishop of the congre-
gation. "This person," says Lightfoot — "the public minister
of the synagogue, who prayed publicly, preached, &c. — was
called the angel of the church, and chazan, or bishop of the
congregation ; and certainly the signification of the word bishop
(and presbyter,) or angel of the church, would have been deter-
mined with less noise, if recourse had been made to the upper
fountains. . . . The service of the temple being abolished as
being ceremonial, God transplanted the worship and public
adoration of God used in the synagogue, which was moral,
into the Christian church — to wit, the public ministry, public
prayers, reading of God's word, preaching, &c. Hence the
names of the ministers of the gospel were the very same — the
*De Vet. Synag. p. 837, 838.
tWorks, vol. v., p. 121, 122.
JSee in Lightfoot, ib. Bernard Synag. of the Church, 85, 86, 169, 183.
§Maim. De Sanh., chap. iv. Neander, Planting of Christ, vol. i., p. 177.
286 the;ories of the; e;lde;rship.
angel of the church and the bishop (or presbyter,) zvhich
belonged to the ministers of the synagogue. "f
In every particular, therefore, in which anything like agree-
ment can be found, the synagogue theory of the eldership was
in harmony with that of our church, and contrary to that now
challenging its adoption. We find, therefore, that in the
Westminster Assembly, Selden and Lightfoot, and out of it,
Vitringa, and other Hebraists, were in opposition to it.
The Presbyter of the Neiv Testament.
Let us then proceed to an investigation of the real presbyter
of the New Testament, and the usiis loquendi of the title.
With the termination of the civil theocratic commonwealth
of the Jews, ceased also their ceremonial and typical economy,
and it became necessary that around its permanent laws,
rites, and religion, Christ, by his apostles, should re-organize
a government and discipline adapted to the simplicity and
spirituality of the church, as God's instrumentality for the
conversion of the world. The very first act of Christ's public
ministry was therefore the institution of the sacred order of
the ministry, as his representatives, heralds, and ambassadors.
This, also, was his last act upon earth, when in commissioning
his church, he made the preaching of the gospel its funda-
mental business, and preachers its essential rulers ; and when
Christ ascended up on high, and gave gifts unto men, pastors
and teachers — that is, the sacred order of the ministry in its
two fold work of oversight or rule, and instruction — was the
all comprehending permanent order which he instituted in his
church. Around this order, to secure to it greater efficiency,
more certain purity, and popular adaptation, there were gath-
ered, from time to time, as occasion opened up the way for
their institution, the order of Brethren, called also govern-
ments, and rulers, to represent and act for the people in con-
junction with the order of ministers ; and besides them, the
order of deacons to act under, and in co-operation with both in
the government and administration of the church.
It is, therefore, most assuredly to be expected that the order
of the ministry, which is so fundamental, will be designated by
titles and qualifications peculiar to itself. In this way alone
can its divine institution, dignity, and usefulness be adequately
set forth. And as the term presbyter is among other titles
employed to represent the ministry and its qualifications, there
is a most violent presumption against this theory which applies
that term primarily, in its most official and distinctive meaning,
to the same class of. officers which are otherwise specially desig-
nated brethren, rulers, and governors.
tWorks, vol. ii. pp. 88, 89 ; and Bernard, chap x.
THEORIES OF THE ELDERSHIP. 237
The proper official meanings of the term presbyter in the New
Testament, when not employed evidently in its derivative gen-
eral sense, may be ascertained by considering its use in those
passages which are the most clear and unambiguous. The
conclusion arrived at by Dr. J. Addison Alexander, in his work
on "The Primitive Officers of the Church," is the same as that
reached by every other analyst of Scripture; — by Dr. Owen,
and all modern Congregationalists ; by Methodists and non-
Episcopal denominations ; and by a large body of Episcopalian
writers and critics ; namely — that "presbyters, as presbyters,
possessed and exercised the highest powers now belonging to
the ministry." (P. 39.) They preached; they administered
the sacraments; they presided over and conducted all public
services. They ordained also other ministers and other offi-
cers. From a very thorough examination of the Council at
Jerusalem, (Acts xv. ;) the address of Paul to the presbyters at
Ephesus, (Acts xxviii. ;) the address of Peter, (1 Pet. v. ;) and
from the order of other churches mentioned in the New Testa-
ment, Dr. Alexander concludes — in opposition to the claims of
prelates to be an order of ministers higher than presbyters —
"that the presbyterial oifice was, as they admit, established in
the primitive church, and was intended to be permanent ; that
it was clothed with the important powers of preaching the gos-
pel and administering the sacraments ; and that it is repeatedly
spoken of in terms which, taken by themselves, would imply
the possession of the highest powers belonging to the ministry
. . . including those of discipline and ordination." (Pp. 66,
67.) "How could they," asks Dr. Alexander, speaking of the
Ephesian presbyters as charged by the apostle, "comply, unless
intrusted with the keys both of discipline and doctrine, with the
power not of teaching merely, but of maintaining purity of
doctrine by deciding controversies, trying heretics," &c. (p. 35.)
"They were to act as shepherds, fulfil all a shepherd's duty —
collecting, reclaiming, protecting, feeding — to do, in short,
what our Saviour embodies in his full commission of the minis-
try, 'Feed my sheep, feed my lambs' — what the apostle Peter,
who received that commission, delivered to the presbyters ad-
dressed by him, (1 Pet. v. 1-3;) and in both cases to do this,
not as under-shepherds appointed by others who were over them
and superior to them, but as commissioned, called, and quali-
fied by the Holy Ghost. The terms, therefore, in which pres-
byters are spoken of in these standard passages for determining
the proper official purport of the term — (which in its general
meaning may, like its cognate term, bishop, have relation to
oecumenical, civil, military, naval, judicial, or religious mat-
ters)*— are a "metaphorical description, in its zvhole extent, of
*See Wordsworth's Greek Testament, on Acts xx. 28.
238 the;ories of the elddrship.
the ministerial office as comprehending all that is essential to
the continued existence of the church, and the attainment of
the ends for which it was established." (Alexander, p. 33.)
The term presbyter, as thus expounded by inspired usage,
is applied by both Paul and Peter, not to the presbyters of
Ephesus alone, but to those at Miletus also, that is, to all
included in that missionary field ; and also to those in Pontus,
Galatia, Cappadocia, Bithynia, and therefore to presbyters uni-
versally, everywhere.
The official meaning of the term presbyter is further
determined by its application to themselves by the apostles.
Peter calls himself a fellow-presbyter. John also styles him-
self a fellow-presbyter in the inscription of two epistles. The
controversy at Antioch was referred to "the apostles and
presbyters," (Acts xv. 2.) "It pleased the apostles and pres-
byters," (vs. 22.) "The apostles and presbyters and breth-
ren," (vs. 23.) "The apostles and presbyters." (Acts xvi. 4.)
"The apostles and presbyters with the whole church," (xv. 4.)
Now observe the conclusiveness of this usage. The ministerial
commission was first given to the twelve and seventy,* and
their ministerial duty is described by Christ as feeding his
flock. Afterwards, when the ascended Saviour had given
"pastors and teachers" to feed his flock, the term presbyter,
which was endeared by immemorial use, as a term of dignity,
reverence, and affection, was employed, and in connection with
Christ's peculiar description of the office of his ministers —
"feeding the flock of God" — and is appropriated by the apos-
tles to themselves, and to all other ministers, as fellow-presby-
ters, and as those who feed the flock of God, over which the
Holy Ghost has made them overseers. Add to this the uni-
versal appointment of presbyters in every church, even when
no other officers are mentioned ; their ordination by imposition
of hands ; their uniting in ordaining other ministers by imposi-
tion of hands ; the reference to them as the only ministers, as
when the apostle James directs any who are sick to send for the
presbyters, and let them pray for them ; and the very emphatic
fact, that there is no other name besides presbyter (and the
other terms used interchangeably with it,) for designating the
fundamental and essential office of the ministry, nor any other
delineation of its nature, functions, responsibilities, and au-
thority.
The office of the presbyters was to watch over all the inter-
ests of the church, to instruct the ignorant, (1 Tim. iii. 2,)
to exhort the faithful, to confute the gainsayers, (Titus, i. 9.)
to warn the unruly, to comfort the feeble-minded, to support
♦That their commission was the same as that of the twelve, see Luke x. 1,
10, 17 ; Matt. x. 17 ; and Mark vi. 7-14.
THEORIES OF THE ELDERSHIP. 239
the weak, to be patient toward all, (1 Thess. v. 14,) to "feed
the church of God, which he had purchased with his own
blood." They are to speak to us the word of God, and watch
for souls. (Heb. xiii. 7, 17.) They are ■fj'yov^ievoL^ leaders,
guides, captains, such as have precedence. They are the
a77€\ot, the angels, messengers, apostles, or missionaries of
God. They are 8i8aaKa\oi^ doctors, or masters in doctrine.
They are to "attend on teaching, to be instant in preaching,
to labour, {be occupied in it as their business,) in the word and
doctrine." They are shepherds, watchmen, messengers, and
ambassadors of God. They are to be patterns to the flock ; to
lead and go before them, as a captain before his troops ; as a
shepherd before his flock ; as a guide before the traveller ; and
as such they are to be followed. They are to give attendance
to reading ; to give themselves wholly to these things ; to be
instant in season and out of season ; and to be supported so
as to be able to give themselves to the word of God and to
prayer, that their profiting may appear unto all. ( 1 Cor. ix.
7-14 ; 1 Thess. v. 12, 13 ; 1 Tim. v. 17.)
The conclusion therefore is, that the familiar and much-loved
term, presbyter, has been selected under the teaching of the
Holy Ghost, as one of the permanent and peculiar titles of the
ministry of the gospel, and the one which is most expressive of
dignity, veneration, and authority ; and that it is not employed
in its official sense, as this theory teaches, to designate a general
order of office-bearers, of which ministers are only a class.
The Presbyters in the Synod of Jerusalem — Acts, chap. xv.
But it is urged against this conclusion, that there are several
passages in which the term presbyter must be understood to
include representatives of the people, as well as ministers. Of
these, one of the most important is the use made of it in the
account given in Acts, chap, xv., of the model Synod, held in
the model church of Jerusalem, to determine certain questions
of doctrine and order. "Certain men," "certain others also,"
besides Paul and Barnabas, were sent to consult with the apos-
tles and presbyters, who "came together to consider of this
matter." Now admitting all that Presbyterian writers have
ever said on the conclusiveness of this proof of the Divine war-
rant of government by presbyteries and synods, the qviestion
arises, Who composed the body ? Was it composed of apostles
only, so far as a right to deliberate, and decide, and give judg-
ment was concerned, as Romanists affirm ; or of apostles, and
presbyters, as Prelatists teach ; or of apostles, presbyters, and
members of the church at large, as Congregationalists affirm ;
or of apostles, presbyters, and representatives of the people, as
Presbyterians maintain? This question depends very much on
240 THEORIES OP THE ELDERSHIP.
the genuineness and meaning of the terms "certain men," "cer-
tain others also," "the brethren," by which the words "church"
and "the whole church," are restricted ; and by whose concur-
rent voice the matter was decided, and the decree promulgated.
Dr. Breckinridge and Dr. Killen both attach great import-
ance to this Synod. The former however makes nothing of
these terms, and the parties they represent. They are in the
record, but they are not in his book. He ignores them altogether,
and assumes that as presbyters included both teaching and rul-
ing elders, these were merely "lookers on in Venice." Dr.
Killen, however, found them lying across the track of this the-
ory of the ruling and teaching presbyters ; and designating, in
ADDITION to apostles, teaching presbyters, and ruling presby-
ters, "certain others also," called the brethren. They must
therefore be put out of the way, since in them there is an evi-
dent reference to "representatives of the people," who were
different and distinct from the "presbyters." He calls, therefore,
to his aid every one who can lend a hand towards clearing the
track. Congregationalists take hold and at once identify
"the brethren" with "the whole church," or "the whole assembly
present." (See Ancient Church, p. 84.) But as this would
not help the cause, Prelatists and Romanists are set to work;
and it is decided that they only intimate that the decision "met
the universal approval of the meeting;" or "they were gifted
mmbers ;" or what settles the question, the true reading, as
"now recognized by the highest critical authorities, and sus-
tained by the whole narrative," is, "the apostles and presbyters
— brethren," and therefore, "the apostles and elders, brethren
were the only individuals officially concerned in this important
transaction." (P. 85.)
Now what are we to understand by all this? Plainly this,
that in order to coerce Presbyterians at least, to admit the appel-
lative meaning of the term presbyter, as including teaching
and ruling presbyters, in this narrative, — to secure, we say,
this theory, Congregationalists, Prelatists, Romanists, and lati-
tudinarian critics, are to be employed to nullify the clearest pos-
sible delineation of representatives of the churches, sitting,
deliberating, and deciding, in this model ecclesiastical court.
But the labor is all lost.
For, 1. The omission of "the brethren" in one verse does
not expunge it from ten other passages in this chapter, nor
the other expressions which are clearly expressive of special
delegated office. 2. The reading in our authorized text is not
abandoned, but maintained, by the best critics and the weighti-
est authorities. "The reading of some old manuscripts," says
Baumgarten, and he is sustained by Dr. Alexander, and many
more, "must, on closer examination, appear to be an inten-
THEORIES OF THE ELDERSHIP. 241
tional alteration which had its source in the prejudice that in
these discussions and decrees none bvit the apostles were con-
cerned."* 3. Romanists will lead to still further expurga-
tion, and exclude, according to the reading attributed to
Clement, both the words "Presbyters and Brethren. "f 4. But
let us adopt the reading of Dr. Killen, and it only follows that
"presbyters" were co-equal and co-ordinate with apostles, and
were therefore ministers and not "a mixed multitude" of
different classes, and of whom some only ruled. 5. Dr. Killen,
however, repudiates his own interpretation and reading. He
calls these brethren "deputies commissioned to consult." "The
conclusion," he says, "met the universal approval of the meet-
ing, including the deputies on both sides." "The apostles and
elders, zvith the ivhole church, send chosen men of their own
company." He alludes to the "certain other deputies," and to
"a distracted constituency appointing commissioners," to "the
deputies on both sides," including "Syrian deputies commis-
sioned to consult." (Pp. 84, 85.) Dr. Killen, in reviewing
this council from another stand-point, (p. 620) again declares,
"A few years afterwards the representatives of several Chris-
tian communities assembled in the holy city and ordained
decrees."
We have here, therefore, a very remarkable proof that the
word "presbyter" in the New Testament was the official desig-
nation of ministers, and that other terms are employed to dis-
tinguish "the representatives of the people" as a separate order
of officers. The term "the brethren" is certainly used in a
special as well as in a general sense. It is embodied in the
record of their decree, and in the introductory address of the
decree itself, in marked separation from apostles and presby-
ters. It is found also in similar distinction from the people
in many salutatory passages.^ The bishops in Acts xx. 28, and
presbyters in v. 17, are included under the title brethren in v.
32. An official representative sense must also be given to
this term in Acts xviii. 23-27 ; Acts xvi. 2. Compare Acts
xiv. 23 ; 1 Tim. iv. 14. That the term brethren is used as a
title of distinction as well as a common Christian appellative,
is maintained by many.§ It is also employed to denote a col-
*Apost. Hist. vol. ii., p. 33. Alexander on Acts ii. 89. See also Gries-
bach, Bloomfield, Wordsworth, Tischendorf, Schaaf, Calvin, &c. It is sus-
tained by Ebz., E. G., and H., and by the great body of the Cursive MSS.,
and by the Syriac, Coptic, and Ethiopic versions, and as Dr. Alexander
says, "commonly."
tSee Baumgarten, as above.
tSee 2 Cor. i. 1 ; 1 Tness. iii. 2 ; Heb. xiii. 23 : Phil. i. 20 ; 2 Cor. ii. 13
and viii. 18, 22. 23, and xii. 18, and ix. 35 ; Gal. i. 2 ; 1 Cor. i. 1 ; Phil. ii.
25, and i. 14 ; Eph. vi. 21 ; 1 Pet. v. 12 ; 2 Pet. iii. 15 ; Rev. xix. 10. Com-
pare xxii. 9.
§Vorstius in Phil. Sacr. cap. iii. 166, determines the meaning, in some
cases, to be dignissimus quern adeas. See also Suicer Thesaurus in verba.
16 — VOI, IV.
242 THEORIES OF THE ELDERSHIP.
league in ofifice.ij: Bloomfield concurs with Mosheim and
Kuinoel in thinking that these brethren "were select persons
from the laity, of most knowledge, influence, and credit, per-
haps delegated from the whole body." (Crit. Digest, Acts xv.
6.) Neander considers these brethren as representing all,
and acting in their name. (Hist. vol. i., p. 205.) Bishop
Hinds regards them as "other official persons met as the pleni-
potentiaries, each of his own body, who may be called the whole
church, because appointed to represent it." (Hist, of Rise and
Progress of Christ., pp. 145, 146.) This was also the opinion
of Bishop Jewel, Whitaker, and other Episcopalians, and of
Bishop White, who, on this ground, urged and secured the
popular lay representation in the Episcopal Conventions in this
country. Wordsworth (Greek Test, in loco,) says, we have in
this Council the model of all succeeding ones, and for the pres-
ence "of the laity assisting at the deliberations, and giving force
to the decree of the council." (lb. v. 2.) Many of our own
writers take this view of the council, such as Professor Jamie-
son, Blondel, Bucer.* In v. 22, these brethren are called lead-
ing men, that is, leaders, governors, or rulers, and in v. 7, &c.,
"the ivhole church or multitude, because," as Dr. Wordsworth
says, "the presence of all is continually assumed in cases
where the assembly is open to and representative of all."
Pastors and Teachers. Eph. iv. — JVhatf
Let us then pass on to the consideration of another passage,
in which these theorists endeavour to find support for the com-
mon application of the same names to ruling and teaching
presbyters, by dividing the "pastors and teachers," in Eph. iv.
8—11, so as to correspond with the ruling and teaching elders
it seeks in 1 Tim. v. 17. These two words, however, have
been given to Christ's under shepherds ever since he had a
flock to tend, or wandering sheep to be sought for amid the
mountain wastes of sin and sorrow. But according to this
theory, "pastor" means ruling elder, and "teacher" — what does
it mean ? According to this theory it only sometimes refers to
the minister, but not less officially, as both Dr. Killen and Dr.
Adger teach, to the ruling elder, whose function it is to teach,
and to be apt to teach, and from house to house. The "pas-
tors and teachers" given by the ascended Saviour have, how-
ever, been generally regarded as denoting the very form of
metaphor under which Christ commissioned and designated his
first ministers, who call themselves and their successors pres-
byters ; under which Paul gave his final charge to the presby-
ters at Miletus ; under which Peter charges these same and all
JRobinson's Greek Lexicon in verbo.
*Jamieson's Cyprianus Isotemus, 542, 13. Blondel in do. 542.
THEORIES OF THE ELDERSHIP. 243
Other presbyters ; and under which Christ, the great exemplar
of all his ministers, is represented as the shepherd, or pastor,
and bishop or teacher. Ruling and preaching are also associ-
ated in all those passages in which, by almost universal consent,
the ministry is spoken of — "Remember them that have the
rule over you, who have spoken unto you the word of God,"
&c. (Heb. xiii. 7, 17.) "Aptness to teach," as well as capa-
city to rule, is made an essential characteristic of a presbyter-
bishop, (1 Tim. iii. 2;) and again in Tit. i. 9, where it is
required of a bishop that he "hold fast the faithful words as he
had been taught, that he may be able, by sound doctrine, both to
exhort and to convince the gainsayers" — passages which, until
this theory arose, no one had ever dreamed of applying to any
but to presbyters and bishops, as ministers. "The Constitution
and Discipline" of Dr. Killen's own church under section 4,
treats of "bishops, presbyters, pastors, teachers, ministers, com-
monly called clerg}^" and after quoting as proof-texts all the
above passages, including Eph. iv. 11, (pastors and teachers,)
as referring to the ministerial office, with its two-fold functions
of ruling and teaching, it concludes by saying, "Every regu-
larly appointed teacher, pastor, or minister, was an apostolic
presbyter, and every presbyter labouring in word and doctrine
(and it never applies the title of presbyter to any other) was
the apostolical bishop or overseer." (Pp. 5, 6.)
But even where these terms have been divided, they have
been considered as representing different but not distinct offi-
cers— the one a preacher and pastor, and the other a doctor,
professor, or systematic instructor. "None of these distinc-
tions, however," says Dr. Eadie, "can be sustained scripturally
and historically. We agree with those who hold that one office
is described by the two terms." "The one office is honoured
appropriately with two appellations. It comprised govern-
ment and instruction." "Such pastors and guides rule as well
as feed the flock, for keeping or tending is essential to the suc-
cessful feeding." (Commentary in loco, p. 288, &c.) "The
absence of the article before teachers proves," says Dr. Hodge,
"that the apostle intended to designate the same persons as at
once pastors and teachers." He quotes Augustine and Jerome,
and adds: "In this interpretation, modern commentators,
almost zvithout exception, concur." (Comment on pp. 226,
227.) "These officers," says Schaff, "are undoubtedly the
same with those elsewhere in the New Testament, commonly
called presbyters, and fewer times bishops, whose business is
expressly declared to be the feeding and oversight of the flock."
(Apost. Church, p. 522.)
Neander, who originated this theory and interpretation of
"pastors and teachers," admits that at the time of the Pastoral
244 theorie;s of the; elde;rship.
Epistles, presbyters, on account of heresies and heretics, were
required to be able to teach. "The gift of teaching, and the
order of teachers are then spoken of as constituting an entirely
distinct function and order." {History of Church, vol. i. p.
260.) The passage in Titus i. 9, he thinks, "certainly implies
that the bishop must possess the gift of teaching," or "the ordi-
nary and regular office of teaching." (Pp. 258, 267.) But
when he assumes a very late date for these epistles, he relies
upon "an extremely doubtful hypothesis of a second imprison-
ment of the author at Rome."* "The conclusion, therefore, is
that the presbyters or bishops of the apostolic period were the
regular teachers and pastors, preachers, and leaders of the con-
gregations ;"t and it is very pleasant to find Dr. Killen con-
curring in our views when he interprets from another stand-
point. Thus, on page 260, after showing that the churches of
all Asia (see pp. 258, 259,) were included in Paul's farewell
charge, (Acts xx.) and in Peter's solemn appeal, (1 Peter v.
1-5,) to the presbyters of so many provinces, Dr. Killen de-
clares that the metaphorical illustration and "the designations
are identical." The exhortation of Peter in verse 5, "is obvi-
ously addressed to ministers. This command can be acted
upon only by ministers who are confederates, and hold the
same ecclesiastical status." He would therefore on this occa-
sion render the words thus : "Likewise ye younger (presbyters)
submit yourselves unto the elder, and ai,i, to one another."
"I have," he adds, "supposed presbyters (his own italics) to
be understood as the apostle is speaking to them in all the pre-
ceding part of the chapter."|
Vitringa discusses at length the meaning of the terms pastor
and teacher. "One thing," he says, "is certain, and admitted
by all, that Paul by pastors designates the ordinary presidents
(Praefectos) of the church, those I say, which are otherwise
called presbyters and bishops." This he illustrates by the
synonymous use of these titles, and by Ignatius, and by a mul-
titude of passages from the Jewish writings, and among them
from Philo and the Zohar, to prove that every part of the office
of the doctor of the synagogue is attributed to pastors ; whence
we conclude that pastors ( Q-D^IH Pon/a.y/;;i) formerly signi-
fied learned and pious men, who were devoted to the work of
making prayers and exhortations to the people, and expounding
the Holy Scriptures. They were not, therefore, as Lightfoot
supposed, the deacons, but "those rulers of the synagogue who
were at the same time doctors, eminent for learning and piety."§
*Schaff, Apost. Church, pp. 531, 328-347.
tibid. „ „ ^
JAncient Church, page 260. The reconciliation of this with pp. 232 and
258, we cannot of course be responsible for.
§De Syn. Vet. Lib. iii. part I. chap. ii. pp. 621, 627, et passim.
THEORIES OF THE ELDERSHIP. 245
In Vitringa's day, the term pastor was admitted to mean
docere, monere, sacramenta administrare, et omni potestate a
Christo ministris suis concessa, gregem gubernare. Vitringa
could therefore triumphantly ask "whether any one could seri-
ously dare to assert and defend the application of these titles
of pastor and bishop to lay presbyters, (Presbyteris laicis.)"
Since his day confidence has considerably increased, but per-
haps, if the authority for it is traced up, it may terminate in an
elephant resting upon nothing.
The argument from the plurality of Presbyters.
We are thus led to notice another, and indeed the most
relied upon of all the grounds on which this theory is based.
This is the admitted fact, that in general a plurality of presby-
ters is spoken of as existing in one and the same place, and
sometimes even in one and the same church. On this subject
we have already said enough to undermine its apparent
strength by calling to mind the missionary character of the
apostolic and primitive churches, and the relation of these
many presbyters to the whole field of their united labours.
Like all the other premises from which this theory draws its
conclusions, this argument is at once prelatic and congrega-
tional, and is employed by both parties for the overthrow of
Presbyterians. As employed by prelatists, it may be found
discussed and most ably refuted by Clarkson, in his very
learned works on Diocesan Churches and Primitive Episcopacy,
and by others.
Mr. Guthrie, whose recent work on the eldership we noticed
as an intended manual for the Independent Morrisonian
churches, carries out the admitted premises of all these theo-
rists in this manner. It is granted that when the New Testa-
ment speaks of a plurality of presbyters and bishops in every
particular church, they allude to the two classes of the one
order of rulers, called indiscriminately presbyters, since we
could not imagine a plurality of preachers in any one infant
church. All arguments, therefore, founded upon' such a plu-
rality of preachers for a presbytery, are baseless, and "a territo-
rial church or a national church is a purelv human institution —
a hissing shibboleth sounds in their very names." (P. 2.) On
page 15, Mr. Guthrie boldly avers that the largest cities men-
tioned in the New Testament — and he names "such large
metropolitan centres as Jerusalem, Antioch, and Rome— had
but one church." "The principle that harmonizes and explains
the whole is, that while all elders in the apostolic churches
were rulers, only some were teachers." (P. 80, &c.) Now
this is precisely the argument of every one of the writers we
have examined. Mr. McKerrow, for instance, occupies a
246 THEORIES OF THE El^DERSHIP.
whole chapter in proving that the order of "presbyters" existed
in the apostoHc churches, and then, in another chapter, offers
two proofs that these presbyters were of two kinds — ruHng and
teaching: first; their pluraHty ; and second, 1 Tim. v. 17. But
the first we perceive leads to Congregationalism, and the second
is an assumption which is disproved by the established usage of
the New Testament, and, as we will show, by inherent critical
difficulties. Both Vitringa and Selden make it evident that
there were many synagogues in one place, and also a plurality
of presbyters in one synagogue, varying in number with cir-
cumstances.* The whole analogy of the synagogue usage, and
the missionary character of the apostolic churches, concur in
rendering the uniform ancient Presbyterian interpretation the
only true and satisfactory one. This is well expressed by
Thorndike, who says there were anciently "presbyters in every
church," and "presbyters in every city ;" "not meaning one in a
place, but presbyteries, that is, colleges, bodies, companies of
presbyters, with common advice to order the churches planted
in those cities." The character of these churches must, from
the nature of things, have been the same as every such church
in heathen lands now. In Shanghai, for instance, there are
"six missionary churches, and many smaller preaching-places
afford facilities for inquirers. This is felt to be the case by
the younger missionaries, in such a degree that most of them
are anxious to go out into 'the regions beyond ;' leaving to those
who first broke ground here the task of training up, and build-
ing up in the faith, those who in the course of Providence are
attaching themselves to the army of the Lord, and are requiring
to be more perfectly instructed in the way of life."
In exact accordance with what is thus taking place in hea-
then lands — and such as constituted the field of apostolic and
primitive Christianity — we find everywhere the presbyters act-
ing as a combined, organized body; we find household churches
[iKKX-rjaiai Kar' oIkov) frequently mentioned and greeted ;$ and
we have found the apostolical epistles addressed, not to any one
of these, but to the whole body of Christians in and around
Rome, Corinth, Ephesus, &c., as all together forming one body
or church.'f
The conclusion, that because there were generally a plurality
of presbyters in every apostolical mission church, therefore the
majority of them were not preachers, and must have been rul-
ing elders, is a triple nan seqiiitur, 1. in assuming any other
meaning for presbyter than minister ; 2. in confining all to one
*Vitringa, Lib. III., chap, xviii., p. 874.
tRom. xvi. 4, 5, 14, 15 ; 1 Cor. xvi. 19 ; Col. iv. 15 ; Philem. 2.
tl Thess. i. 1 ; 2 Thess. i. 1 ; 1 Cor. i. 2, v. 1 sq. ; 2 Cor. i. 1, 23, ii. 1 sq. ;
Col. iv. 16. This Neander, in both his works, recognizes, and Bauer. See
Schaff, 526, 527.
THEORIES OE THE ELDERSHIP. 247
congregation and locality ; 3. in arguing from a forming to a
fixed condition of the church. No such officers as ruling elders
were then known under the title of presbyters. Many congre-
gations were united under the care of one mission church, and
economy, comfort, and efficiency would not only justify but
require the association of several ministers together. A plu-
rality of presbyters in one mission church no more proves that
this term referred to ruling elders as well as ministers, than the
same fact does at Shanghai, Ceylon, and elsewhere. Nay, Dr.
Owen himself teaches, that there may be many ministers as
well as one, even in a single congregation, and the Presbyterian
Standards of the Reformers, of Geneva, of Westminster, and
of the Scottish, and all affiliated churches to this day, provide
for such a plurality. This theory is, therefore, built on the
sand — upon baseless assumptions — upon a loose interpretation
of an equivocal term — upon an inconclusive argument, which
understands the term presbyter in one sense in its premises, and
another in its conclusion.
The Presbyter of the Fathers and Reformers.
The conclusion, therefore, remains, that in the usage of the
New Testament the term presbyter — and its collateral terms
bishop, pastor, &c. — mean the same office that they do now,
and refer exclusively, in a strict official sense, to the order of
ministers. This is true also of the apostolical and primitive
Fathers, and, as we have seen, of the Reformers, and of all
Presbyterian Standards. The assertion that because among
the mission churches of the early Fathers, and the growing
corporations of later and corrupt churches, a plurality of pres-
byters is spoken of, therefore they must have been in greater
part ruling elders, is simply preposterous. The language of
these Fathers, and the condition of their churches ,are precisely
analogous to those of the New Testament writers and churches.
Presbyters and bishops are their ministers, and are one and the
same order, until by degrees {paulatim, as Jerome says,) the
bishop was regarded as a higher, and the presbyter a second
or lower order, and deacons a third order of ministers. This
fact of the original identity — as the one and only order of min-
isters— of presbyters and bishops, is the corner-stone of the
historical argument for the scriptural, apostolical, and primitive
polity of Presbyterianism. Render the term presbyter equivo-
cal and appellative, and the argument falls to the ground. But
if there is anything historically true, it is that the terms pres-
byter and bishop have come down to us as the invariable and
untransferable titles of the ministry.
According to Augusti and other archaeologists, the term
presbyter was usually retained in ecclesiastical writings, or if
248 THEORIES OE THE EI.DERSHIP.
translated into Latin it was rendered by sacerdos, pastor, and
the like."* The Saxons used the word preostre, and after-
wards, by contraction, prester. The High and Low Dutch
have it in the word priest cr. The French say prestre; the
Italians, prete, and the Spaniard, presbytero. The translation
of the word into English occasioned much controversy. In the
English translation of 1562 the word priest was employed to
translate presbyter.f Hooker justifies this rendering as being
liable to no mistake, but as it had been so long perverted he
was willing to drop it.lj: Beza and Erasmus retained the word
presbyter. Our translators, being all prelatists, and acting for
King James, after he had become such, found it necessary to
conceal much of the argument in favour of presbytery by
adopting the ambiguous word elder. But having been intro-
duced, it has come to be used by Methodists, Baptists, Congre-
gationalists, &c. for their ministers as distinguished from the
laity or brethren, and from officers called deacons, stewards,
&c. "There is, therefore, no dispute," says Riddle, "that the
term presbyter continued to denote those ministers to whom
the New Testament gives indifferently the title of presbyter or
bishop."^ Suicer, in his Thesaurus of the Fathers, sustains
this statement, and though in favour of the distinction of ruling
and teaching elders, gives no attempted example of it earlier
than Bullinger and Illyricus among the Reformers.** Bentley,
therefore, to sustain prelacy, invented the theory that in the
next generation after the apostles all Christendom agreed to
use the term bishops for prelates as successors of the apostles,
and leave presbyters to denote ordinary ministers under them. ft
But the identity of presbyters and bishops was openly acknow-
ledged in remarkable testimonies by the most learned of the
Fathers — Tertullian, Jerome, Ambrose, Chrysostom, Theodo-
ret, &c. — even after the Roman prelatical system had become
completely established. §§ This is the standing and irrefragable
argument of Presbyterians against Prelacy. It was the sledge-
hammer of the Reformers, and is the substance of Dr. Killen's
able work, and of his skilful application of the late discovered
statue of Hippolytus and his Philosophumena, and of the Cata-
combs of Rome, and of the insoluble riddle of the early pre-
latical succession of Rome and elsewhere.JI "The pastor,
♦Riddle's Antiquities of the Christian Church based on Augusti, &c.,
p. 232.
tSee Fulke's Defence of the English Translation, 1583, p. 250. Parker
Society ed.
tEcclesiastical Polity.
iRiddle, ibid, p. 57.
**Tom. I., Upea-^vrepo'i.
ttSee in Wordsworth's Greek Testament, on Acts xx. 28.
ggSee Gieseler, Rothe, 1. c.. 207-217. Schaff, p. 524, &c.
JtAncient Church, pp. 344, 348, 350, &c., and 331 ct passim.
theorie;s of the kldership. 249
(presbyter) and not the prelate," says Calderwood, one of the
earHest Scottish champions of presbytery, "is the minister
whom the apostles did approve. Such were Linus, Clemens,
Cletus, Anacletus, fellow-presbyters at Rome at o)ie time."
It is perfectly preposterous to question a position now uni-
versally admitted by Prelatists themselves. Dr. Barr and
Rothe agree therefore in the opinion that "both the presbyter
and bishop were originally the same in their sphere with the
later bishops ;"$ and a most valuable part of Dr. Killen's
work — and it enters into every Presbyterian argument§ — is his
elucidation of the process by which the moderator, or as he
calls him in one place, "the chief pastor!" "became permanent,
and was called by eminence the bishop."** Gieseler and Gue-
ricke elaborate the same argument. ff
It is of some weight to mention that such critically accurate
and candid writers as Archbishop Whately and Bishop Hinds
use the term elder interchangeably with minister, and give
authority for the exclusive application of the original word
presbyter to ministers. ||
We have prepared an analysis of the evidence presented from
the Fathers to prove that by presbyters they must have under-
stood ministers and not ruling elders, which, however, we must
omit. Separate from such quotations, the proofs founded
upon plurality of presbyters, and upon the existence of other
persons called seniores plebis, seniors of the people — (not rul-
ing elders nor presbyters, but seniores)"^ — and there is not a
particle of proof that the presbyters of the Fathers were, in
any case, any other than ministers authorized to preach and
administer ordinances. "Nothing," says Vitringa, "is more
certain, nothing in all ancient history is more determined,"
than that presbyters "were part of the clergy, like the bishops,
or, if you please, like the ministers of the word of our time,
having power to administer sacraments, baptize, anoint, pre-
side at the Lord's Supper, distribute the elements, bless the
people," &c., "and that in the oriental churches presbyters were
preachers equally with bishops, is a fact beyond dispute."t By
an examination of evidence analogous to that of the statue of
Hippolytus, Rothe has concluded that the seniores plebis were
JSee Olshausen on Timothy, Introd., p. 174. Edinb. ed.
§See, for instance, Hill's Lectures, vol. ii., on Episcopal and Presbyterian
Controversy.
**See pp. 556, 578, 579. 580, 584, 585, 619, &c.
ttGieseler, vol. i. p. 108, 109.
ttWhateley's Lessons on the Worship of God, Lesson v. § 11, 12, &c.
Hinds' History of the Rise and Progress of Christianity, last ed. 1 vol. pp!
231, 232, 233, who quotes several early Fathers.
*That these seniores were not church officers at all is the opinion of
Vitringa. See Vitringa at length at p. 511, &c. He is of opinion that a
reference to them does the cause of ruling elders more harm than good
tSee page 489, 511.
250 THEORIES OE THE ELDERSHIP.
civil magistrates. At any rate they were laymen, (plebis) rep-
resentatives of the people, not even called presbyters, but
enumerated after, and in addition to them, and were confined
to the North African churches. $
1 Timothy v. 17, examined.
We have now examined every ground upon which this theory
attempts to establish the claim of ruling elders to be the pres-
byters of Scripture except one. We have seen that in the
New Testament the term presbyter refers to ministers of the
word "able to teach others also," and to commit their ofifice,
by ordination, to faithful men in perpetuated succession.
We are now, therefore, prepared to take up the consider-
ation of the only passage in which apparent authority has ever
been found for the theory which makes presbyters one order of
rulers with two classes, that is, 1 Tim. v. 17. As translated
by Alfred, the words are, "Let the presbyters, {Trpea/SvrepoL,)
who have well-presided, (over their portion of the church's
work) be held worthy of double honour, especially those that
labour in the word and teaching."
There is, it will be evident, nothing here to suggest any
other distinction than that of work or occupation among officers
holding the same offices, and members of the same order. Pre-
lacy and Popery have eagerly sought to establish a distinction
of order (or class,) in order to create a divine right for an
order of rulers who, while authorized to preach, are chifly com-
missioned to exercise the power of jurisdiction. A distinction
in this passage makes, therefore, for Prelacy and Popery, and
hence many authorities from among Prelatists can be quoted
for the distinction. By an equivocal, indeterminate meaning
of the word presbyter, they hope to destroy our argument for
the one order of co-equal ministers. But even if such a. mean-
ing and such a distinction are admitted, what is gained for the
theory that makes ruling the one fundamental order and
preaching a class under it? Nothing but contradiction in the
very words of the passage itself. For they plainly reverse that
order and subordinate ruling to teaching. And so do Calvin
and the other Fathers of the Presbyterian church. Let us
hear old Ayton,* and to understand fully his language, let it
be borne in mind that when lay elders or governors were
agreed upon by the Westminster Assembly, the Independents
and Eiastians in Parliament succeeded in destroying the whole
system by securing the right of appeal from ecclesiastical to
civil courts, and the presence of four elders in each ecclesias-
tical court to one minister.f Ayton, like other defenders of
tibid.
♦Primitive Constitution of the Church, &c.
tSee Reid's Presbyterian Church in Ireland, Vol. 2, pp. 33, 34.
THEORIES OF THE ELDERSHIP. 251
Presbyterianism of that period, urges "that as licensing proba-
tioners, ordination of ministers, suspension, deposition, excom-
munication, and the Hke . . . nearly and particularly con-
cern the ministerial office," "it is reasonable that in concluding
any acts of jurisdiction or government in the church, it ought
to be by plurality of ministers. The pastoral office is a
SUPERIOR ORDER to that of mere ruling elders."
This passage, therefore, on any interpretation, can never be
sufficient to authorize the theory which makes ruling elders and
not ministers the one fundamental order, neither does it war-
rant any other meaning of "presbyter" than what we have
found to be the uses loquendi of the New Testament, and of
the Presbyterian and all other churches, in all ages. Presbyter
in this passage means just what we have seen it means in every
other passage — the minister to whom rule and authority, presi-
dency over the churches, and labouring in word and doctrine,
were assigned as his peculiar functions. Presumptively this is
and must be its meaning, unless it can be proved that it is not.
We are not called upon to prove that it is, nor to give any
satisfactory and unobjectionable interpretation. This must be
given by those putting on the word presbyter here a meaning
not found elsewhere, and by no means necessary here. There
are a number of explanations which have been given of the
passage, as having exclusive reference to the ministerial office,
while no adequate reason can justify the foundation upon it
of two indivisible, indeterminate, unequal, and fundamentally
distinct classes of presbyters — one to rule only and one to do
what? To labour in word and doctrine o;f/_v.^ This would be
the contrast, and the necessary contrast, if there is, as is alleged,
a division into tivo classes. But this is not the theory which
the words are made to sustain, nay, to originate and authenti-
cate. That theory makes the two classes to be, one that rules
well, or ruling elders, and one that does this, and zvhile doin^
this labours in word and doctrine. The text repudiates any
such division. It implies no division, but affirms that while all
presbyters that act well their parts as rulers in the church are
worthy of double honour, they are especially so if they labour
hard and faithfully in what is their chief end and business,
under the commision of Christ— in the preaching of the gospel
-—labouring in word and doctrine. There is here no distinc-
tion_ in order or class, but only in the department in which
efficient labour is most to be commended, and to discharge
which the ministry is to be supported, and ministers enabled to
give their whole time, and study, and labour, to pastoral duty.
The Provincial Synod of London say: "They (ministers)
are called such as rule well; not in any civil way, as state
officers, but such as labour (rule well) in word and doctrine."
252 THEORIES OF THE ELDERSHIP.
This is, after all, the force of the passage. Double honour —
that is ample support — and being esteemed highly in love for
their works' sake, are not to be given, except where the well-
ruling of the presbyter (who is officially both ruler and teacher)
is shown in his labours in the word and doctrine. Preaching
and teaching — teaching while preaching — earnestly and zeal-
ously applying the word and doctrine to the flock publicly, and
from house to house — this is the "rule well" that is to be
honoured and supported. In other words, ruling is in order
to preaching, and not preaching in order to ruling. Authority
and rule — the keys — are given to impart efficiency to preach-
ing, and to render it the power of God unto salvation — the
intermediate causative agency between the two final ends of
the church of God, "the perfecting of the saints," and "the
edifying (or completing) the body of Christ." Mean what it
may, therefore, this text must mean the exaltation of "the min-
istry of reconciliation," and not ruling ; and mean what it will,
it cannot mean what this theory of a two-fold presbyterate
teaches, and requires it to declare ; since, if it does divide it, it
will be into those that rule only, and those that labour in doc-
trine only. There is no alternative. If they who are required
to labour well in word and doctrine, are also required to "rule
well," then are they one and the same, in office, in authority,
in qualification, in function, and in rights, however differing in
personal gifts or in official devotedness. If, on the other hand,
the "rule well" and the "labour in word and doctrine" are dis-
tinct, then they are distinguished here as those that only "rule
well," and those who do not rule, but labour only in word and
doctrine. But that helps this theory as little as the Presbyte-
rian view, and is contrary to what is elsewhere established as
true of presbyters, and to the whole context, which refers only
to one order of presbyters, and that — as Calvin and all other
interpreters admit — the order of the ministry.
The emphasis in this passage, according to the Greek lan-
guage, is: 1. On the word presbyters, which is the subject of
the proposition. 2. On Tr/ooecrTcore? Ka\oi)<;^ who do zvell what is
implied in acting as a procstos, that is, one who presides. 3.
On K07rL(ovre<i 6^X070),* &c. ; they who '"labour in word and
doctrine." "The meaning of the term presbyters, we have
established to be ministers. By TrpoecrTo)? is literally expressed
one set over, at the head of, as the president or the mayor of
a city." (Plato and Polyb., in Liddell and Scott.) By "zvho
labour," is literally expressed, who are beaten out, wearied,
and faint with their zealous ministerial labours. f What is pre-
dicated of presbyters, therefore, is, that they preside and mode-
*See Taylor's Emphatic New Testament. London. 1854.
tSee Emphatic New Testament, by Taylor, in loco. Bagster. London.
THEORIES OF THE ELDERSHIP. 253
rate in all church assemblini^s, and are engaged in imparting
instruction. And what is declared of presbyters who preside
and administer zvell, and labour zealously in preaching and
teaching, is, that they deserve double honour. In this verse,
the term presbyter is therefore determined to mean that officer
who is both a labourer in word and doctrine, and a procstos — a
leader, president, administrator of ordinances, steward of
mysteries, and ruler, having the keys of the kingdom.
A clear exposition of the indubitable official use of the term
TT/joeo-TcoTe? translated "rule," will of itself determine the un-
tenableness of the theory that applies it to ruling elders, and
not to ministers. The term has been already shown to be a
correlative term with presbyter, expressive of the same persons
and offices. The procstos in 1 Thess. v. 13, had pastoral care
of souls, closely laboured among them, and admonished them
as an ensample to the flock of which he was the shepherd.
Justin Martyr uses the word proestos six times for the minister
who presided in public worship, preached, prayed, gave thanks,
and blessed the people. Irenseus speaks of "presbyters who
are elated with pride at their exaltation to the chief seats,"
Firmilian speaks of "the church where presbyters presided,
in whom is vested the power of baptizing and imposition of
hands." Hilary says, "A presbyter is he who is distinguished
with the Urst seat." Ambrose says, "by the angels of the
Apocalypse, we are to understand the rectors or proestotes."
Epiphanius says, "Aerius, having become a . . . . presby-
ter in Alexandria, presided over a church (Trpola-raro) called
Baucolis." Tertullian calls the presbyter the "sninmus sacer-
dos qui est episcopus." (See Killen, pp. 531, 563.) Hennas
speaks of "the bishops, that is, the presidents of the churches."
(Ibid.) Dr. Killen calls Polycarp "the apostolic presbyter,"
"the presiding minister of the church." (Pp. 557, 558.) "We
have shown," (says Dr. Killen, p. 560,) "that in various cities
the senior presbyter continued to be president
(proestos) until about the close of the second century." The
name of presiding presbyter (Tr/ooeo-rw? nrpeal^vTepo^) con-
tinued, he says, "to be given to the Roman bishop until at least
the close of the second century." ( Pp. 332, 333.) But we must
stop, for we might fill pages of proof from Dr. Killen alone.*
The term proestos limits and restrains the possibly indefinite
meaning of presbyter to its strict official and ministerial one,
and renders any other interpretation impossible.
But the emphatic and qualifying term, «aX&)?, translated
well, increases the impropriety of such a reference, since it
declares that the distinction affirmed is not in office, nor even
*See pp. 506, 516-518, 576, 580, 584, 560, 564, 575, 576, 578, 619, .508.
254 THEORIES OF THE EEDERSHIP.
in function, but in their perfect or imperfect discharge. Judi-
cious presiding required no ordinary abiUty and wisdom. In
all assemblies, the regularity or irregularity of their proceed-
ings depends much on the wisdom and prudence with which
they are conducted ; and in the infant state of the church, when
confusion and disorder did prevail, and made specific instruc-
tion necessary, and when enemies were ever ready to take
advantage of anything which could be converted into calumni-
ous charges, the security, as well as prosperity of the churches
depended essentially upon the judicious, as well as winning
manner of their presiding ministers. f But, while all this is
true, yet the earnest and edifying presentation of the truth as
it is in Jesus, well and laboriously prepared, and alTectionatcly
conveyed from house to house, as well as from the pulpit —
this was the throne and sceptre of the ministry, the shepherd's
crook, by which souls were won and watched for Christ, and
therefore the apostle adds the word "especially," (fiaXio-ra)
to carry on the emphasis of the word "well," (/caXco?,) and
thus by one of the most general and commonly used terms
expresses this thought — that is to say, if they also "labour in,"
or diligently and faithfully hold forth the word of life. The
term ^aXiara does not divide things that are essentially dif-
ferent, but only marks a difference between things essentially
alike. It is the remotest possible from scientific classifying
phraseology.
It points here to some specified peculiarity of a portion of the
same class by which they are distinguished from the rest, and
not — as this theory requires — to tivo distinct classes. Neither
does this theory allow "labouring in word and doctrine" to be
peculiar to either class, but makes it common to both ; and,
undoubtedly, there is nothing in these words to imply public
authoritative preaching any more than in others which this
theory applies to ruling elders, such as "apt to teach," which
is made a necessary qualificatino for ale elders in this same
epistle, in conjunction with "ruling well" — both being required
as proofs of any person being qualified for the difficult task of
governing the church of God.* All that is here described is
therefore of one class, and of every one of that class — which
must be the ministry.
But the class referred to is further determined to be the
ministry, by the words "double honour," (TifjLrj<;^) to which
the word especially, and the subsequent word labour, are rela-
tive, and of which they give the reason. "Let the presbyters
that rule or govern their flocks well be counted worthy of
double honour, especially {/naXia-ra,) that is, if they also,"
tSee Bloomfield and Benson in do. Crit. Digest in loco.
*See Litton on Church of God, p. 391.
THEORIES OF THE KEDERSHIP, 256
says Benson — "and that chiefly and because or in respect of
their labour in word and doctrine," says Mede.f That this
word refers to an ample and honourable support, is made very
nearly certain by the connection. "From the consideration of
the relief of the poor the apostle proceeds to the support of the
clergy," says Bloomfield; and in confirmation he proceeds to
give proof in v. 18. "To be thought worthy" means "the ob-
taining that of which one is thought worthy." Theophylact
and Chrysostom interpret it "a liberal stipend." "And in
this," says Bloomfield, "most of the recent commentators are
agreed. "$ "The use of the term ri/x?; for stipend," he adds,
"may well be considered among the delicacies of Greek phrase-
ology and of the apostle." "From the general tenor of ex-
amples, as well as from the context, it is evident," says Alford,
"that not merely houour, but recompense, is here in question."
Grotius refers the allusion to the double portion of the first
born. The passage is given by the later Helvetic Confession
as proof of the "stipend due to ministers — all things that be
necessary for themselves and families." Calvin does not op-
pose Chrysostom's interpretation, and adds afterwards, "Paul
enjoins that support shall be provided chiefly for pastors who
are employed in teaching." In his Institutes, also, Calvin says,
"The apostle here refers not only to the reverence due to them,
(i. e. pastors,) but to the recompense to which their services
are entitled."*
Doddridge interprets the words an "honourable maintenance,
according to what they need, given in a liberal and respectful
manner." Adam Clarke says, "Almost every critic allows that
Ti/xr] here means reward, stipend. "§ Wordsworth {Greek
Testament) interprets by "double pay," and refers to Mede,
Barrow, and others. On the analogous passage in 1 Thess. v.
13, "esteem them very highly in love, for their work's sake,"
Bloomfield remarks, "which of course includes providing for
their honourable maintenance." (Critical Digest.) And Koppe
on this text remarks that the words "plainly signify, provide
him with sustenance."
But let us turn to the other term here employed, which com-
bines to fix its meaning, and that is "labour [KOTncovre'i) in
word and doctrine." "This is a very general term," says
Bloomfield, {Crit. Dig. on 1 Thess. v. 13) "to denote labouring
for the promulgation of the gospel ;" and Mosheim thinks that
this kind of ministerial labour is made prominent, because
tMede's Works, vol. i., book i., disc. 19, p. 92. See also Litton on the
Church, pp. 391, 392.
^Critical Digest. He refers to Wolf's Sch'l Lex., Heinrics, Whitby, and
"many eminent moderns."
*Book ii., chap. viii. § 35.
§He dwells upon the thought, and again fully on verse 18.
256 THEORIES OF THE ELDERSHIP.
especially necessary at that time.J The word evidently im-
plies that the ministry is their labour — their daily, regular, and
exclusive occupation, so much so, that in order to give them-
selves wholly to it they must be supported.
We thus perceive that by the established use of the term
presbyter ; by the general tenor of the passage ; by the con-
text ; by the force of its several terms ; this passage must be
interpreted as applying only to ministers, and that the invari-
able application of it to such by ancient interpreters, and by
the very general consent of modern commentators, renders this
interpretation certain, and most assuredly overthrows the
theory which buieds upon iT a twofold order of ruling and
teaching presbyters.**
Finally, on this passage let it be noted, that the Westminster
Assembly, which perfected the Form of Government which is
constitutionally that of all Presbyterian churches except our
own and the Continental, rejected this text as a proof text
for ruling elders, but employed it to prove that the minister
had a ruling power in the church as minister, and that while
there ought to be in every church one both to rule and labour
in word and doctrine, "the precedence is due to ministers."!
1 Thessalonians v. 12.
This conclusion, however, will be still further strengthened
by referring to the very analogous passage in 1 Thess. v. 13, 13,
"And we beseech you, brethren, to know them who labour
among you, and are over you in the Lord, and admonish you ;
and to esteem them very highly in love, for their works' sake."
In making this the text for his discourse before a convention of
ruling elders on the nature of their office, § Dr. Thornwell said,
"Commentators are universally agreed, that the rulers of the
church are the persons to whim the apostle here refers." Now,
this is true. But the rulers to whom these commentators refer
it are ministers, and ministers only. We have been able tofind
no diversity among all within our reach, except one, who is of
no permanent authority, referred to by Poole in his Synopsis.
Their unanimity is wonderful and decisive. Dr. Thornwell's
statement is equivocal. The middle term (ruler) in the syllog-
ism— necessary to include ruling elders within the affirmation
— must be employed in different senses in the two premises.
JComment on the Affairs of Christians, vol. i. See Rom. xvi. 6, 12 ; 1
Cor. xii; 1 Thess. v. 12 ; 1 Cor. xv. 10; xvi. 16; Gal. iv. 11; Phil. ii. 16;
Col. i. 29 ; 1 Tim. iv. 10 ; v. 17. See also Limborch Theol. lib., viii. vii., cap.
iv., § 10.
**Poole in his Crit. Sacra, scarcely alludes to such an interpretation, and
in his Annotations, after enumerating several interpretations (not including
this) declines giving an opinion.
tSee in Gillespie's Notes in his Works, vol. ii. pp. 4, 20, 58, 64.
§Held in Charleston in January, 1860. See Report of, in the Courier.
THEORIEIS OF THE ELDERSHIP. 257
This text does refer to rulers, and ruling elders are rulers. But
it does not follow that it refers to ruling elders, since ministers
are rulers in a very different sense from ruling elders. They
are rulers of ruling elders, and before, and independently of
them by the very nature of their office, call, qualifications, and
authority given to them directly by Christ, through the Holy
Ghost and his word, and mediately by his appointed church
court. They are brought into relation to the people only when
licensed or ordained by that court to preach ; and to any par-
ticular church, only when called to become, by mutual covenant,
their pastor. "Ruling elders," however, "are properly the rep-
resentatives of the people, and chosen by them for the purpose
of exercising government and discipline in conjunction with
pastors or ministers." Now, it is exclusively to pastors or
ministers commentators universally refer this passage, and since
it is closely analogous to 1 Tim. v. 17, the whole weight of their
authority is in favour of the same interpretation of that passage.
Calvin has a comment on this passage of nearly three octavo
pages, and refers it exclusively to "pious teachers," "good
ministers," "ministers who faithfully preside," "pastors,"
"teachers," "true pastors, that by teaching govern properly and
faithfully," fiddles ministres de la parole, "whom the Spirit of
God honours with the distinction of presidency." This presi-
dency denotes "spiritual government ... in the name and by
the commandment of Christ . . . presiding in the Lord. Un-
questionably that any one may be ranked among lawful pastors,
it is necessary he should show he presides in the Lord . . .
and what else is this but that by pure doctrine he puts Christ in
his own seat," &c.
Dr. Owen, who is only second as authority to Calvin, with
these theorists, on Heb. iii. 3-6, where ministers are declared
by him to be partakers of the honour and glory of Christ as
the great builder of the church, and therefore to be highly
esteemed, quotes in proof this passage. (Exposition, vol. vii.
p. 563.)
We need not do more than refer to all the authorities in
Poole's Synopsis, and to the full and argumentative exposition
in his Annotations, to Matthew Henry, to Scott, as edited, with
additional comments, by Dr. Symington, (Glasgow, 1858, vol.
iii. 4to;) to the very full and able note of Guyse; to Burkitt
and Clarke ; to Gill, in a very extended note ; to Doddridge,
Barnes, and others. Alfred refers the passage to presbyters
or ministers as the rulers of the church, and all the terms to the
same office.
Chrysostom and Theophylact, are explicit in giving the same
application of the words. "If," says the latter, "you honour
those who preside over you in temporal affairs, how much more
17 — VOL IV.
258 THEORiEis OF the; eldership.
should you respect those who do it in spiritual things — who
regenerate you in baptism, pray for you," &c. See in Valpy,
who expresses his views through them. (Greek Testament,
with Notes.)
Grotius and Benson both refer the passage to "religious
teachers," to whom respect, honour, and comfortable mainten-
ance are due.* Wordsworth attaches importance to this
passage, as proving, in this earliest period and church, the
organization and regular support of the Christian ministry
since "we have here a body of men labouring and presiding,
and admonishing the rest — in a word, a body of clergymen,
settled and established." (Greek Testament, with Notes.) So
also speaks Bloomfield. (Synops. Critic.) "Ministers," adds
Doddridge "by virtue of their office, may be said to preside
over Christian assemblies." "This," says Litton, (on the
Church p. 134,) "is an ultimate and essential idea in the office
of a minister or preacher, and hence even the apostles and
seventy were a body of persons authorized by Christ to preside
over and conduct the affairs of his kingdom."
Some, however, besides these theorists, have found a diver-
sity of rulers, here spoken of, but of what kind? Ruling
elders ? No ! Some, like Mosheim, say if the order of pres-
byters is to be divided, there are three kinds of teachers spoken
of; and Bloomfield, Reeves, Barrow, and others, find here a
chief bishop, or prelate ruling over his two inferior orders of
clergy, so that while these were past ores gregis (pastors of the
Hock) he was pastor pastorum et gregis, (pastor of both pas-
tors and flock,) as Charles I. was fond of saying. In every
way, therefore, this passage is limited to ministers, who are, as
all writers admit, (Trpoearcore^) presiding rulers, and hence this
passage strengthens the similarly striking general concurrence
in the interpretation of 1 Tim. v. 17.
Our Historical Name.
There is one other assumption in this theory, of which we
desired to present a full historical refutation. It is, as stated
by Dr. Adger, that "the distinction between bishops or elders
who teach and rule, and bishops or elders who rule only ....
gives us our name of the Presbyterian church — the church that
holds to government by elders, the essence of whose office is
ruling and not teaching." (See South. Presbyterian Review,
p. 167, 1859.)
Now this is contrary to fact, since elders are found in the
Methodist, Lutheran, and — historically and constitutionally — in
Congregational, Baptist, Independent, and, as Owen declares,
in some form and name in every church in the zvorld,
*Et8ei'ai has this meaning in Gen. xxxix. 6.
THEORIES OP THE EI.DERSHIP. 259
This is also contrary to history. The name of Presbytery
was given to our system by Beza, perhaps a century before the
name of ruhng elders" was commonly given to these repre-
sentatives of the people; before the distinction referred to was
definitively made; while as yet the church had not either the
wish nor the power to make the office a purely spiritual or per-
manent one ; while the office was denominated by various names
m different churches and countries ; before the office was uni-
tormly or universally adopted, or made obligatory; and, finally
before even the courts of the churches were generally called
presbyteries. These positions might all be fully sustained.
Presbytery, in its generic and historical meaning, is that
system of polity of which the highest, the fundamental, and the
absolutely essential officer is the presbyter, as opposed to pre-
late on the one hand, and to the people on the other. It is the
presbyter who gives coherence, resistance, and attraction to
the whole body, combining in one organization the laity and
the clergy; repelling the arrogancy of prelatic despotism; and
attracting and attaching to it, the body of the people, by asso-
ciating with it in co-equal government their chosen representa-
tives, both for disciplinary and distributive rule— for the man-
agement both of its spiritual and temporal affairs.
The presbyter as opposed by, and opposed to, the prelate
and then again to the plehs or mass of the people, was to the
Reformers the first point of assault and repulse, around which
the battle of hberty was fought; the scriptural and impreg-
nable fortress into which they ran, and the armoury from which
they drew the sword of the Spirit to pierce even to the dividing
asunder all the unscriptural despotism and dogmas of prelate?
and to secure for the Lord's people his own priesthood, com-
SrZvh"^ A •\"'^^^''^ ^^ ^?" ^P^"^' ^heir long alienated
bir bright and inheritance in Israel. Let any one read the
history of the Reformation at Zurich, at Geneva, at Wittem-
berg, at Edinburgh, everywhere; and he will see that the pres-
byter as God s divmely instituted minister in opposition to
unauthorized prelates, and to uncalled, unsent, visionary, or
fanatical lay preachers, was the head and front of all their con-
tendings the fore-front of the hottest battle. Read the Scot-
tish Confession, the Books of Discipline, the Book of Common
Order, the Confessions of every Church, the Solemn League
and Covenant the Acts of the Scottish Assembly for the first
hfty, yea, hundred years; let him read the "Pastor and Prelate"
of Calderwood and other early apologetical vindications, and he
will have no doubt that we wear the honoured name of Presbv-
terian in testimony to this cardinal office of presbyte- with its
all-embracing authority and relations.
260 THEORIES OE THE ElyDERSHIP.
Horror of Popery everywhere led to an almost equal horror
of Prelacy; and in England, Scotland, and Ireland led to the
Solemn League and Covenant to seek its complete extermina-
tion, and caused the expulsion of the Stuart dynasty. Down
with prelacy and up with presbytery was the shout of a re-
formed and liberated church, especially among the Reformed,
who rejected the different orders of ministers which even Luther
was willing to tolerate, and who gloried in the name which at
once pointed out their specific difference and seminal principle.
And the long series of fearful persecutions endured atthe hands
of both Popery and Prelacy has imbued the minds of all Scotch
and Scotch-Irish Presbyterians with a cherished ancestral love
of the simple presbyter and their own appointed representatives
and elders.
The Reformers, says Principal Hill, "laid the foundation of
Presbyterian church government on this principle, that all
ministers are equal in rank and power."*
But to all this it is objected, that this attaches to our name as
a church nothing that is peculiar to it. But were it so, a de-
nominational name very rarely, if ever, expresses what is
peculiar, but rather what is prominent. In its original and
undivided condition, the doctrine of the presbyter was peculiar
to Presbytery, and was carried as a fundamental basis, by every
separating body, into their distinctive organizations. Congre-
gationalists, Baptists, and Methodists, are therefore to this ex-
tent Presbyterians, and have received names indicative of their
points of difference. And, in truth, it could easily be shown
that the doctrines of the unity of the church as catholic, and the
principle of representation, are embodied more or less fully in
the creeds of other churches besides the Presbyterian.f As a
generic church, in contrast to Popery and Prelacy, the presby-
ter is the essential characteristic of Presbytery. The Presby-
terian church is, therefore, a historic rather than a denomina-
tional title. It is generic, and not specific. It is founded upon
the doctrine of the presbyter, and not of the ruling elder.
Before leaving this point, let us press the considerations, that
this theory would actually sectarianize our holy catholic church,
diminish her sun into a satellite, and thus obscure her glory.
Our founders and fathers — Paul being witness — abjured any
name that would narrow the one foundation, or substitute man
and his measures for Christ and his glorious gospel. Enter not,
O my soul, into their counsels, who would restrict that name
which has waved in bannered and exultant triumph amid the
*See his whole exposition in his View, as above, and p. 43, &c., 8vo edit. ;
and his Lecture on Presbytery and Episcopacy, in his Lectures on Divinity.
Paul Henry suggests this reason, (Life of Calvin, vol. i. p. 398,) on the
whole argument, to which we could only allude.
tSee the Platform of the Congregationalists, issued by their Board, 1855.
THEORIES OF THE EIvDERSHIP. 261
smoke and flame of many a battle, and in the hands of many a
dying martyr, to the shibboleth of any party ! Let it remain,
as it was intended to be, a platform so simple, catholic, and
broad, that all who believe in one generic order of divinely
commissioned ministers — and this will include not only non-
Episcopal, but many also among Episcopal communions — and
also in holding forth to perishing sinners the pure gospel of the
grace of God, may cordially work and strive together in fur-
thering the kingdom of our Lord and Saviour Jesus Christ, in
the unity of the Spirit and the bonds of peace.
The Destructive Tendencies of this Theory.
We have thus applied the axe to both root and branch of this
new theory, growing, under such powerful and combined stimu-
lus, to a portentous influence. None are abler advocates, or
more ardent lovers of the doctrines, order, and polity of the
Presbyterian church, than many of its defenders; nor would
any abjure more solemnly than they, the dangerous conse-
quences which, if generally adopted, it would logically entail.
This theory, however, we do regard as, in its logical conse-
quences, destructive to Presbyterianism — to the ministry, to
one fundamental historical proof of Christianity, to the elder-
ship, and to the deaconship — and in its controversy, needlessly
provocative of division and debate among brethren, who love
one another and the honoured mother of us all.
1. This theory is, logically, destructive to the argument for
Presbyterianism, by making— just as prelatists wish us to do —
our middle term equivocal, and our conclusion sophistical. The
argument for Presbyterian polity against Popery, Prelacy, and
Erastian "Popularity," (as Owen and others were wont to call
a purely democratic polity,) is this: The twelve apostles, and
the seventy others, commissioned by Christ to proclaim the
gospel of the kingdom, must have permanent successors —
according to the commission, promise, and ascension gift of
Christ — as the teachers and rulers of the church, "always,
unto the end of the world." But the only permanent suc-
cessors of the apostles, as teachers and rulers in the church,
are presbyters; {otherwise called, synonymously, bishops,
leaders, presidents, pastors and teachers, angels, ambassadors,
heralds, &c.) Therefore, presbyters are the only permanent
ministerial successors of the apostles.
This argument, around which all the research and reasoning
of the many champions of presbytery are gathered, requires
two points to be established. It is necessary first to prove
that all these terms are used for one office and order-^that is,
for the presbyter ; and secondly, that the term presbyter refers
unequivocally to ministers. For when prelatists are'compelled
262 THEORIES OE THE ELDERSHIP.
to admit the overwhelming' demonstration of this fact, they
save themselves by appealing to "the miserable sophistry of
names." "Presbuteros — i. e. presbyter," argued Dr. Mason's
prelatical opponents, "signifies an elder man, whence alderman.
By this new species of logic, it might be proved that the apos-
tles were aldermen, and aldermen apostles." {Mason's
Works, vol. ii. p. 40.) This is a standing Romish argument.
"To translate presbyter by elder," say they, "is as wise and
reasonable as if a man should translate major Londini, greater
of London, and not mayor; and Universitas Oxoniensis the
generality, and not the University of Oxford.*
Now, in his unanswerable and triumphant argument. Dr.
Mason establishes the position that "the officers of the church
are distributed, zvithout a single exception, into the two gene-
ral classes of presbyters or bishops, and deacons ;" that these
must mean something official and appropriate, and iixed; that
they are particular, and not general, since it is impossible to
believe that such an immense society should "be destitute of
names by which the officers might be correctly known, so that
when an official term is mentioned, no ingenuity could guess
whether an officer inspired or uninspired, ordinary or extra-
ordinary, highest or lowest, in the church was intended." He
proceeds to show from Acts xv. that apostles and presbyters
are specific terms of office, and from the regular ordination of
presbyters in every city, and qualifications given in particular
instructions, that these are not general terms of office, from
which a prelate as well as a presbyter might be inferred, but
"were as distinctive, and were annexed to certain officers with
as much regularity and exactness as any official terms can be at
this day;" and that "the allegation of the hierarchy [and our
theorists] that the term presbyter is an indefinite term, signify-
ing merely a ruler without reference to his station, [as a minis-
ter], is altogether false, and the objection, [and the distinction
into two classes, officially distinct,] founded upon this allega-
tion, is altogether frivolous." (Pp. 48, 40.) In pursuing his
opponent, who prosecutes his argument from "the promiscuous
use of the terms presbyter and bishop in the sacred writings,"
Dr. Mason shows that "his conclusion is vain, because the
premises are false," in overlooking "the distinction between the
absolute and relative use of terms." "The sum is that the
terms apostle, bishop, presbyter, and deacon, designate with
precision officers known and established in the apostolic
church." (Pp. 60, 48.) To admit, therefore, that the term
presbyter designates two classes of officers, the one clerical and
the other lay, (as Dr. Mason calls elders, vol. i. p. 191,) is
therefore to destroy the whole argument on which Presby-
*See in Fulke's Defence, pp. 267, 268.
THEORIES OF THE ELDERSHIP. 263
terianism rests.* "Presbyterianism," says Dr. Baird, "is so
called (and is what it is called) because it is governed by pres-
byters, and not by prelates." (Religion in America, Art. Pres-
by terianism.)
2. But, secondly, this theory is, by the same argument, shown
to be destructive to the ministry, as a distinct order and ofUce
in the church. That it is both, the Provincial Assembly of
London prove, in their unanswerable work on the Divine right
of the gospel ministry,! by many arguments, one of which is,
"From the peculiar names or titles whereby they are distin-
guished from other saints. "If God hath given peculiar names
and titles . . . then this office is by Divine institution. For
as the judgment of God is, so are the denominations which God
giveth to things, according to truth. Surely the only wise
God will not distinguish where he himself hath made no differ-
ence. But God hath given peculiar names and titles to minis-
ters, such as: 1. pastors, (Eph. iv. 11; 1 Peter v. 2;) 2. teach-
ers, (1 Cor. xii. 28; Gal. vi. 6;) 3, rule well, (1 Tim v. 17:) 4.
presidents, (Heb. xiii. 17, 24;) 5. superintendents and overseers
of the flock, (1 Peter v. 2; Acts xx. 18; 1 Peter iv. 15,)" &c.
Other arguments are drawn from the peculiar gifts and quali-
fications enjoined — the peculiar duties required of them, and
towards them ; the particular promises made to them ; and
many more.
Dr. Owen says, "Four things are required unto the consti-
tution of a divine office, 1. An especial trust. 2. An especial
mission or commission. 3. An especial name. 4. An especial
work." {Works, iv. 355.) He repeats these proofs of a di-
vinely instituted office, and gives twelve arguments to sustain
the divine institution and authority of the ministry, including
those above-mentioned, and all the texts usually given and
involved in this discussion. (1 Pet. v. 2, &c. ; Acts xx. 28;
Eph. iv. 11, 12, 13; 1 Cor. xii. 28; 1 Tim. iii. 1-7; Tit. i. 5-9;
Rev. ii. 1-5 ; Heb. xiii. 7, 17 ; 1 Tim. v. 17 ; and also all the names
and titles in question; such as pastor or shepherd, bishop,
elder {presbyter,) ruler, including "pastoral feeding, teaching,
and ruling," &c. "On this office and the discharge of it,
Christ," says he, "hath laid the whole weight of the order,
rule, and edification of his church, in his name and by virtue
of his authority." (Vol. xvi. 47-54.) In vol. ix. on Eph. 4, 8,$
he proves the ministry to be the gift of Christ, "the oiRce, and
*We cannot, as we would have wished, enforce this are:ument from Eh".
Killen's Ancient Church. Compare pp. 5.50, 551, 552, 553. 562, 563, 568-585,
Hill's View of the Constitution of the Church of Scotland, pp. 19-28, &c.
Conybeare and Howson's Life and Epistles of St. Paul, vol. i. p. 434.
Schaff's Apost. Church, p. 525, and every writer from Blonde! to Dr. Miller,
Shimeall, Coleman, &c.
tSee Jus Divinum Ministerii Evangelici, pp. 1-202.
JHe here assumes that pastor and teacher refer to the same office.
264 THEORIES OP THE ELDERSHIP.
the persons to discharge that office." Gifts, says he, (even the
charisma of teaching) "make no man a minister; but all the
world cannot make a minister without gifts." He shows that
the power in the church to call a minister consists in an abso-
lute compliance with the command of Christ. "No church can
make a man formally 2l minister that Christ hath not made so
materially." "The way whereby the church doth call or con-
stitute any person unto this office thus appointed, is by giving
themselves up unto him in the Lord." (Pp. 431-436.)
This theory, therefore, annihilates the divine right, institu-
tion, and independence of the ministry. It deprives it of any
peculiar name or title, "ordained, defined, and limited by God
himself."* Every name is converted into an appellative, and
made to refer to the ministry only as one of two classes,
or rather, the function or work of a portion of one class; and
to refer primarily to the ruling elder. Every qualification is,
in like manner, appropriated to the ruling elder, with every
function, promise, responsibility, and required obedience, love,
and honour. The ministry is not among Christ's gifts, for
ruling elders are "pastors and teachers," and are to be "apt
to teach." It takes away all precision from official names,
office, and work. They are neither ordained, limited, nor
defined. The ministry is only "a new function, a gift added
to a ruling elder and making him a teaching elder." But gifts,
we have seen, without a direct authoritative mission to a di-
vinely instituted oFEicE, "ordained, defined, and limited," can-
not make any man a minister. f
On this theory, any man who believes himself to be gifted
and called, is an authorized minister. Why not? if he can get
people to believe as he does. This theory led to some thirty
sects, with self-ordained lay preachers, at the time of the West-
minster Assembly ; and to all the melancholy evils during the
great awakening so loudly deplored by Tennent and Edwards. $
This theory has led the Virginia pastor and reviewer logically
and practically to the same conclusion. The large body of
Campbellites act upon this theory. "A Christian," they say,
"is by profession a preacher of truth and righteousness, both
by precept and example. He may of right preach, baptize,
and dispense the supper, as well as pray for all men, when cir-
cumstances demand it." {Chris. Sys. p. 85.) Mr. Fall says:
"We do not 'deny a gospel ministry,' as you charge ; but we
do deny the e.rclnsive claims of any body of men, distinct from
the body of the people to the sole right of teaching the people,
♦This is Dr. Breckinridge's proof of a divinely instituted office. (Vol.
ii. p. 652.) And "every thing has a divine authority or no authority, at
all." (Ibid, p. 542.)
tSee Jus. Div. Min. Evang., pp. 67, 115.
tSee Neal's Puritans and Hodge's Constitutional History, vol. ii. 99, 100.
THEORIES OF THE ELDERSHIP. 265
of preaching the gospel, and of administering ordinances. We
consider this the quintessence of Popery."§ (P. 42.)
The Plymouth Brethren in England, and in their extended
churches and members over the world, are distinguished by this
rejection of a distinctive office of ministry, and have only gen-
eral officers to rule, who may, any or all, preach. Now, as Dr.
Thornwell observes, "extreme cases prove principles," and if
we would avoid a similar result we must crush the serpent in
the egg.*
This theory — not its advocates — is certainly Romish in that
it makes ruling and the ruler paramount, and preaching and
the preacher subordinate ; since it makes the ruler fundamental
and first, and the minister only a new function or gift attached
to it.
This theory is also suicidal. The distinction between the
potestas ordinis, (i. e. "the power of teaching and administer-
ing the mysteries," which belongs to the minister or teaching
elder, and the potestas regiminis, (i. e. power of rule or gov-
ernment,) is, says Dr. Breckinridge, "fundamental; and the
difference in the exercise of the two powers is also funda-
mental, (pp. 641, 642,) which distinction must exist also in
those who hold the poiver, or else all of them must hold both
forms of church power, and the inherent distinction in the
nature of the power, be liable to constant disregard." Now,
the argument of Dr. Mason carries these premises with irre-
sistible force to the conclusion, that there must be distinct and
different names by which the holders of these powers, so funda-
mentally and inherently distinct, may be correctly known. To
think otherwise is to attribute to God what never has happened
in the affairs of men from father Adam down to the present
A. D. 1860, and what is inconsistent with the nature and use of
human language.f
And finally, on this point, by destroying the independence
of the ministry, and making ministers representatives of the
people, and dependent upon them, this theory destroys the
balance of power inherent in the senatorial character of the
ministry, and reduces our polity either to an oligarchy or a
democracy, which even Dr. Owen repudiates.
3. Before passing to the bearing of this theory on the elder-
ship, we would press upon our readers its disastrous effect in
seriously undermining an argument for the truth of Christi-
anity, which may be regarded as a key-stone in the arch, or a
corner-stone in the building. An order of ministers, known as
presbyters and bishops, has always existed, from the times of
the apostles continuously to this day.
§Dr. Rice's Expositor, vol. ii. p. 19L
♦Southern Presbyterian Review. 1859, p. 019.
tSee Works, vol. ii. pp. 44, 45, &c.
266 THEORIES OF the eldership.
"Now," as Archbishop Wliateley puts the argument, "if a
century ago, or ten centuries ago, or at any other time, a
number of men had arisen, claiming to be the immediate suc-
cessors (as above described) of persons holding this office,
when, in fact, no such order of men had ever been heard of,
such a silly pretension would have been immediately exposed
and derided. There must always, therefore, have existed such
an order of men, from the time of those apostles, who professed
to be eye-witnesses of the resurrection, and to work sensible
public miracles in proof of their divine commission. And con-
sequently, the Christian ministry is a standing monument to
attest the public proclamation of those miraculous events at the
very time when they are said to have occurred. Now at that
time there must have been great numbers of persons able and
willing to expose the imposture, had there been any.
"And you are to observe, that this argument for the truth of
the sacred history is quite independent of any particular mode
of appointing Christian ministers. If, for instance, these had
been always elected by the people, and had at once entered on
their office, without any ordination by other ministers, still, if
they were but appointed (in whatever mode) as immediate suc-
cessors of persons holding the same office, the argumnet is the
same. That mode, indeed, of admitting men into the ministry,
which was practised by the apostles, has in fact beeen retained
in all ages of Christianity. But the argument we have been
now considering is quite independent of this. It turns entirely
on the mere fact of the constant existence of a certain order of
men."
Now if it is true — as this theory, in its various forms,
teaches — that the terms presbyter and bishop, by which this
order of ministers is known to have always existed, and to have
perpetuated itself, "are not applicable," as Dr. Thornwell
explicitly concludes, "to preachers as ministers of the word ;"
and if, as he also declares, "it is clear, beyond the possibility
of a doubt, that presbyters and ministers of the word are not
synonymous terms," (see Southern Presbyterian Reviezv, 1848,
pp. 61, 66) — then the whole argument falls to the ground. For
that such a succession of ruling elders, as distinct from minis-
ters, can be clearly made out, is denied not only by infidels and
by nine-tenths of the Christian world, but also, as we shall see,
by a weighty number of the most learned Presbyterians.
4. This theory destroys also, and for many of the same rea-
sons, the rilling eldership. It founds the office upon an equi-
vocal term — upon an English rendering of the word {fcaXco'i
TrpoecTTQiTe'i) the wise or judicious presidents — upon a zwry
partially supported interpretation of one single text, in con-
trariety to the universal criticism of all other denominations —
THEORIES OF THE ELDERSHIP. 267
to the positive decision of the Westminster Assembly, and to its
form of government, which is the received standard of all
Presbyterian churches but the American. An office and a name
based on such a foundation, must rest upon shifting sand amid
ever-wasting tides.
Besides, either the ruling elder alone, or the minister alone,
must be understood by presbyter and be designated in its quali-
fications, call, gifts, offices, and obligations ; and it is very cer-
tain the Christian world will never dethrone her ministry to
enthrone the eldership over her demolished empire.
But further. Legitimate interpretation, of which Calvin
and Owen are examples, almost necessitates the honourable
support and exclusive occupation of the presbyters in 1 Tim.
v. 17, and 1 Thess. v. 12, 13, and is presumptive proof that they
cannot be ruling elders.*
Again. By clothing the eldership with all the names, and
requiring for it all the qualifications, and imposing upon it all
the duties, and fearful responsibilities, and laborious devotion
attached in Scripture to presbyters, we render it impessible for
any honest conscientious man to assume the office ; since, if fit
and prepared for such an eldership, he is of course fit and pre-
pared for, and must feel impelled to desire the office of a min-
ister.
Now, Dr. King acknowledges that the great difficulty of
getting elders "would be rendered insuperable by attaching
preaching to the office," and surely all the qualifications re-
quired for a bishop must include this under "aptness to teach,"
and the many other forms in which teaching, instructing, and
admonishing are made their duty.
Dr. Thornwell, in the discourse referred to, said that we
may err in raising the standard of qualifications for the elder-
ship too high, and that good common sense, prudence, ardent
piety, and active zeal, were all that the office required. But
if ruling elders are the presbyters and bishops of Scripture,
they must possess all their required qualifications, and per-
form ALL their duties, and be every one of them apt to teach,
trained, skilled, and officially devoted to teaching. This, and
nothing short of this, is on this theory demanded, under the
solemn sanction of a vow, and a "woe unto them," if faithless.
"There prevails amongst us," says Dr. Adger, (p. 177, do.,)
"too low a conception of what the office is, and what it in-
volves. The ruling elder is not a mere assistant of the min-
ister. He is a high spiritual officer in Christ's house. He is a
shepherd of the blood-bought flock. He rules in Emanuel's
*Dr. King, on the eldership, allows that "it must be admitted that the
word translated honour does sometimes allude to pay or wages, and that the
allusions which follow do seem to favour this interpretation. Dr. Wardlaw
argues from it as incontrovertible. See in do. 37, 35.
268 THEORIES OF THE ELDERSHIP.
kingdom. He is a judge in the courts of the Lord. Sitting
in that court he has committed to him the keys of the king-
dom of heaven — and as he binds or looses on earth, it is bound
or loosed in heaven !"
Let our elders think of this. If presbyters, they must be all
this, or else rashly assume an office for which they may have
neither the call, the qualifications, nor the desire. xA.nd then,
by this theory, the elder ceases to be a layman, or properly a
representative of the people. Not being a layman, he is of
course a clergyman, "for he is not," says Dr. Breckinridge,
"by any means a different order,"X and as "the government
of the church is exclusively in the hands of elders," (do. p.
632,) it follows that the government of the church is a clerical
oligarchy. For it is not the existence of a sacred order or
ministry, called and commissioned by Christ, and as independent
of the laity as is a Senate in relation to a House of Representa-
tives, that constitutes a hierarchy or priestcraft. No, but it is
the exclusion of the laity and of the representatives of the laity,
as a separate and independent house of lay delegates that makes
a despotic priestcraft, a prelacy. And such a prelacy is logically
created by this theory, which must land us either in Dr. Owen's
abhorred "popularity," (i. e. democracy,) or in a clerical
oligarchy of "one order.'' The principle of representation
is destroyed, and with it our glorious free representative and
conservative commonwealth, of which we may say in the lan-
guage of Milton, "it is the divinest, noblest, safest, and freest
commonwealth that can be established among men."
Nay, by this theory, the very existence of ruling elders at
any time, or anywhere, either in apostolic or subsequent times,
is seriously endangered. The evidence for a divinely instituted
presbyter, that is not by office and ordination qualified to
preach and administer sacraments, &c., has been called in ques-
tion on critical and historical grounds by many of our own
ablest judges, and best friends. Dr. Miller admits that many
of his brethren rejected it. Principal Hill regards the evidence
for it as very slender. (View, as before.) Dr. Wilson of
Philadelphia seached in vain to find such mute presbyters during
the first three centuries. Professor Jamieson of Scotland, one
of the ablest and most learned champions of presbytery, after
having published in favour of such presbyters, publicly re-
nounced it.* He quotes Blondel as of the same opinion, and
many Presbyterians. The Westminster Assembly rejected the
name ruling elder, which had been even voted upon, &c.,t 1
Tim. v. 17, as a proof-text for any such presbyter. Baxter
says this was the prevalent opinion among Presbyterians in his
XDt. Breckinridge, vol. ii. p. 641.
♦Sum of the Episcopal Controversy, p. 87. Cyprianus Isotimus, p. 541.
tSee in Gillespie's Notes.
THEORIES OF THE ELDERSHIP. 269
day4 It was also, as we have seen, among the French Pres-
byterian churches, and those of the Remonstrants. Mr. Boyce,
in his very able work on the Ancient Episcopacy, (p. 208,)
affirms (and quotes Blondel as believing) that "the primitive
presbyters were all ordained to the sacred office of the minis-
try." Gieseler rejects the distinction made by this theory.
Mosheim does the same. Dr. Coleman and Riddle, in their
"Antiquities of the Christian Church," founded upon Augusti
and others, declare against this theory. Selden and Lightfoot,
the greatest Hebraists of modern times, were against it in the
Westminster Assembly. Vitringa, to whom all our knowledge
of the synagogue is now chiefly referred, expresses himself in
the most unqualified manner. "I am not," he says, "opposed
to lay elders, but contrariwise greatly like them. I will not,
however, offend against the brotherhood, of which I form a
part, if I openly declare that I am able to find no such elders in
the apostolical church of the first age ; none such in the church
of the age following; none in the writings of the apostles, or in
the records of the age following, as far as they have been exam-
ined by me or others. This opinion, in which I have long been
fully confirmed, I consider it no fault freely to divulge, though
contrary to that of others, and which no other reason or pre-
sumption than the force of truth has compelled me to embrace.
And can any one then dare," he adds, "seriously to assert and
to defend the position that to these lay elders the name of
bishop, or the name of pastor, can be appropriated ? And if no
one can so dare, then the question is settled concerning them,
since no other presbyters (or elders) are ackniwledged or con-
stituted in the church of the Apostles, except those who are at
the same time pastors and bishops," &c.* Professor Jamieson,
as referred to above, uses similar language : "I can't find," says
he, "during the first three centuries express mention of these
seniors or ruling elders; for I freely pass from (i. e. abandon)
some words of Tertullian and Origen, which I elsewhere men-
tioned as containing them, and so also from what I said of the
Ignatian presbyters being ruling or non-preaching elders."t
The very learned non-conformist writer, Clarkson, of whom
Baxter says he was a man of "extraordinary worth for solid
judgment and acquaintance with the Fathers," &c., coincides
in this judgment, and so do many others. §
Finally, Rothe, the most learned living antiquarian of Ger-
many, has found, upon elaborate investigation, that the sup-
posed ruling presbyters of the North African churches, the
tOrme's Life of, pp. 74, 77, and on Episcopacy.
*De Vet. Synag. p. 484.
tjamieson's Cyprianus Isotimus, p. 544.
§Primitive Episcop. pp. 92, 100, 104, 105. See others referred to in Bib.
Repert. 1843, p. 327.
270 THEORIES OE THE ElwDERSHIP.
seniores plebis — Tertullian, Augustine, and Hilary, were, with-
out doubt, laymen distinguished from, and set over against the
clergy, and no other than the civil magistrates within the parish
or congregation — nohilissimi. (See p. 237. Schafif also takes
a similar view, Apost. Church, 239.) Dr. Killen ignores this
remarkable discovery.
Is it then, we ask, expedient to rest the office of ruling elders
upon a text and a distinction so plainly repudiated by our
greatest authorities and acknowledged standards, and by claim-
ing that they are and must be presbyters, imperil their Divine
warrant, and weaken their authority and influence?
This theory, therefore, by attempting to make the ruling
elder the presbyter, and destroying his true glory and dignity
as the representative of the Christian body under Christ, for
the election of their own officers, endangers their very existence
itself.
But to all this it is replied that the view we have presented of
the ruling elder as "properly the representative of the people,"
"and not properly the presbyter of Scripture, as Dr. Thorn-
well announced to the last General Assembly, destroys the office
altogether." But how? Does it not ascribe to it scriptural
titles and functions, scriptural exemplifications, and actual
exercise ? And do not these secure for it a divine right, divine
appointment and institution, under the immediate sanction and
authority of Christ, the only King and Head of the church?
We do not say that it is, as Dr. Thornwell does when he repre-
sents in order to refute our views, (South. Pres. Review, 1848,
p. 51,) "the creature of the people, possessed of no other pow-
ers but those they have chosen to entrust to it." The appoint-
ment of officers as representatives of the people in the "disci-
pline and distribution" of the church, is by Christ's institution
and authority as much and as truly as that there shall be par-
ticular churches regularly organized whom they represent, and
"in whose name they act." (Form of Gov. chap. i. § 3.) These
are not contradictories. They are both true, both by divine
right, both made authoritative by the power, and regulated by
the word of Christ. "It is the true doctrine of the Scriptures,"
we agree with Dr. Thornwell and Dr. Owen, whom he quotes,
(See do., p. 52,) "that all church power in actu primo, or fun-
damentally, is in the church itself, in actu secundo or its exer-
cise in them that are especially called thereunto," and we again
cordially unite with both (do., p. 531,) in the statement, "while,
therefore, all church power, which is nothing but a right to
perform church duties in obedience to the commands of Christ,
and according unto his mind, is originally given unto the church
essentially considered, yet, in all regularly organised churches,
it has evidently "a double exercise — ] . Th ; call or choosing of
THEORIES OE THE ELDERSHIP. 271
officers; 2. In their voluntary acting with them, and under
them in all duties of rule." Our standards, and our Reform-
ers, and all Presbyterian Confessions maintain both facts. In
opposition to Erastianism, they teach "that Christ hath ap-
pointed officers not only to preach, &c., but to exercise disci-
pline for," &c. And in opposition to Romanists and Prelatists,
they teach "that it is incumbent upon these officers, and upon
THE WHOLE CHURCH IN WHOSE NAME THEY ACT, tO CCUSUre Or
cast out the erroneous or scandalous." (Form of Gov. chap,
i. § 3, quoted as above, p. 52.) In many ways our congrega-
tions exercise this power. The first act of "The Congregation"
in Scotland, was to organize and elect officers, though they had
as yet no minister. And Gillespie in one of his later works,
and while establishing the above doctrine, vindicates and shows
the consistency of an opinion formerly avowed, "that nothing
should be done without the concurrence of the people or con-
gregation."
Dr. Thornwell may, therefore, pronounce his suppositious
theory, "without hesitation, absolutely false ;" but our view he
cannot, without self-contradiction, charge with destroying the
eldership. When, however, he affirms that consistency requires
"to abolish the office as a human contrivance, and a useless
appendage to the church," when "the arguments for its divine
appointment drawn from the natural meaning of the title, the
acknozvledged ( ?) constitution of the Jewish Synagogue, and
the plurality of elders, confessedly ordained in the apostolic
churches are rejected ; and when he declares it to be "idle to
tell us that Paul speaks of governments, and using the ab-
stract for the concrete, means governors themselves." although
on the next page (p. 59,) he quotes our Form of Government
(chap. V. book 1.) where the very passage and term, govern-
ments, is quoted in proof of ruling elders, we may well ask
which theory tends to the destruction of the office.*
But in the fifth and last place, this theory is logically de-
structive to the Deaconship. It ignores its existence as an
off.ce instituted by Christ, for the assistance of the elders and
ministers, in the full and proper administration of his church.
"Government," it is said, "is exclusively in the hands of elders,"
and "deacons have no pozuer of regimen or order." What,
then, we ask, are they? God hath set them in his church as
ordinary and permanent office-bearers. Their creation, name,
qualifications, election, ordination, and personal names, even,
*If it is asked, as it may well be, what is the great practical benefit
sought by this theory, the answer is, the right of ruling elders to impose
hands in ordination, "a potentiality," which has never yet been developed
into exercise under the constitutional authority of any Presbyterian church
in the world, and as Dr. Miller's learned correspondent assured him, cer-
tainly not in the Church of Scotland.
272 THEORIES OF THE ElvDERSHIP.
are handed down to us. They have existed, without disputa-
tion, and with special honour put upon such as discharge the
office well, always, everywhere, until the theory in question
led practically to the absorption of them in the office of ruling
elder, as is declared to have been the case in Scotland by
Principal Hill, and in Ireland by the Book of Discipline, and
in the United States by Dr. Wilson and Dr. Miller.f
Now, deacons were required to be men full of Christian zeal,
faith, wisdom, prudence, and exemplary piety, sound, and well
instructed in the truth, holding the ministering of the faith
in a pure conscience. Stephen was full of the Holy Ghost
and power, and he immediately began to speak for Jesus ; "and
they were not able to resist the wisdom and the Spirit by which
he spoke." Another of them, Philip, was so gifted as to be
afterwards an "evangelist." From their connection with the
agapai, or love-feast, (Acts vi. 2,) and the general care of the
poor, they are believed to have had the supervision of, and to
have assisted in the daily administration of the Lord's Supper,
and other services of the church, (Acts ii. 42.) And it is
accordingly declared, that they who use this office well, "pur-
chase to themselves a good degree, and great boldness in the
faith which is in Christ Jesus." (1 Tim. iii. 9-13.) Taken
from among the people ; chosen entirely by them ; intimately
acquainted with all their wants — they are admirably qualified
to assist the pastor and elders with counsel and co-operation, in
everything common to their mutual interests, and to their
special department of general temporal and charitable minis-
tration, and to constitute a bond of living union between them
and the people.
The most ancient authorities of the purest and primitive age,
undoubtedly represent them as assisting ministers in their reli-
gious services and other official duties. "They whom we call
deacons," says Justin Martyn, "distributed the consecrated
bread and wine and water to each one that is present." The
same service is enjoined in "The Apostolical Constitutions."
They had general oversight of the assembly during religious
worship, and distributed the alms. In the church of Scotland,
whose first formal act of organization was the appointment of
elders and deacons, the minister breaks the bread and distri-
butes the cup, "all the while the elders and deacons, in a com-
petent number, and in a grave and reverend manner, do attend
about the table, to see . . . that all who are admitted may have
the bread and wine,"* &c.
"Deacons are not only to distribute the charity of the church
tMiller on Ruling Elders, pp. 237, 238, 242. Dr. Wilson Princ. Gov., and
Hill's View of the Church of Scotland.
♦Compend of Laws, vol. i., p. 306. Pardovan, Book II., § 20, tit. iv.
THEORIES OF THE ELDERSHIP. 278
to the poor, but ought also to visit them at their own houses,
counsel them, pray with them, and otherwise assist them." So
speaks Mr. Lorimer. And in the Irish Church Discipline it is
said, "they should exhort the poor to be rich in faith, and to
become heirs of the kingdom of God." (P. 7.)
The deacon, therefore, is not only an ecclesiastical and spirit-
ual officer, like elders, but "he is," as Mr. Lorimer remarks,
"to a certain extent a ruler, . . . ruling their own family well,
being one of the tests by which he is to be proved."* "To
them," says our Form of Government, "may be properly com-
mitted the management of the temporal affairs of the church.''
What our standards say deacons may properly do, their First
and Second Book of Discipline make positively their duty:
"Their office and power is to receive and distribute the whole
ecclesiastical goods unto them to whom they are appointed, . . .
that the patrimony of the kirk be not converted to men's private
use, nor wrongfully." Under this patrimony is drawn out what-
ever pertains to property held, rents, bequests, collections, and
income generally; and the support of ministers, teachers,
schools, churches, manses, &c. The office of deacon is, in short,
the treasury department and municipal or home government of
the church, and as important and honourable in its sphere as
the legislative and executive functions ; and when properly
offi.cered and invested with its rightful authority, it evidently
holds in its hands the efficiency and prosperity of each particu-
lar church.
Deacons, therefore, have always been considered as united in
the general polity of the church, and as having rule — within
their sphere, and under the authority and direction of the
pastor and elders — exercised in a common council. "We
believe," says the Belgic Confession, Art. 30, "the true church
ought to be ruled with that spiritual polity which God hath
taught us in his word, to wit, that there be pastors to preach
the word purely elders and deacons to constitute the ecclesias-
tical senate." The Book of Common Order, drawn up by
Knox, in Geneva, approved by Calvin, and established in Scot-
land, and by the Puritans, who endeavored to have it made the
polity of England, treats, in chap, v., of "the weekly assembly
of ministers, elders, and deacons."'\ In the First Book of Dis-
cipline, chap. X., § 11, the office of deacon is described as above,
and it is said, "they may also assist in judgment with ministers
and elders, and may be admitted to read in the assembly, if
they be required and be able thereto." This Book also pro-
vides, that if the minister was of light conversation, the elders
and deacons should admonish him."
*0n the Office of Deacon, pp. 59, 70.
tThis Book was usually prefixed to the Psalms in Metre, in Scotland.
18 — VOL IV.
274 THEORIES OF THE ELDERSHIP.
In the first Book of Discipline, chap. viii. § 6, it is provided
that "if any extraordinary sums are to be delivered, then must
the ministers, elders, and deacons consult whether," &c. The
second Book of Discipline divides the whole polity of the
church into doctrine, discipline, and distribution, with its three-
fold officers — pastors, elders, and deacons — -who are "to be
called and elected as the rest of the spiritual officers ;" and as
their duties are to be performed at the discretion, and by the
appointment of pastors and elders, "for this cause, and not for
regimen, they are to he present at the ordinary meetings of tlie
eldership." Guthrie of Stirling, in his Treatise of the Ruling
Elders and Deacons, 1699,* says: "It is also true that the
deacons may assist in judgment with the minister and elders,
and be helping to them in those things that concern the over-
sight of the congregations, by information and advice." "Dea-
cons are not to count light of this employment, or any others
to esteem lightly of them .... but as one of those holy
and honourable employments which the wisdom of God thought
fit to appoint." In 1705, the General Assembly declared: "The
kirk session, being the lowest judicatory in every parish, con-
sists of one minister or two, and a competent number of ruling
elders, and the deacons of that parish are to be present, and
have a decisive vote, only {however) in matters belonging to
their own office. "f The Form of Government of the West-
minster Assembly in the chapter "of the officers of a particular
congregation," enumerates "one at least to labour in the word
and doctrine, and to rule," "others to join in government;"
and "others to take special care of the poor;" and adds: "These
ofUcers are to meet together at convenient and set times for the
well ordering of the affairs of that congregation, each accord-
ing to his office." "As to the members that constitute parochial
sessions," says old Ayton.ij: "they are ministers of the word,
ruling elders, and deacons." And "serving tables," he inter-
prets (p. 624,) as including "care and inspection of the poor,
and the distribution of the elements at the sacrament of the
Lord's Supper." Our own standards place deacons among the
necessary officers in a fully organized church, as given by Christ,
and shows their estimate of their status as rulers quoad hoc,
by appointing in one and the same chapter one and the same
mode of election and ordination, for ruling elders and deacons,
thus making them authoritatively coordinate or joint officers in
the church. The representative principle in our polity requires
and implies some primary court lower than the session or
♦Published by order of the general meeting of the ministers and elders
of the church.
tSee in Edward Irving's Standards of the Church of Scotland, Appendix,
p. 154.
tOriginal Constitution of the Church. Edinburgh, 1730, p. 619.
THEORIES 0? THE ELDERSHIP. 275
coordinate with it, in which pastor, elders, and deacons, may
meet and deliberate on all matters of common jurisdiction, and
in which the deacons may exhibit their records, and have them
reviewed, and receive the common and co-equal judgment of
all present for their direction ; and this is found, and we think
in a perfect form, in the deacon's court, as now established
and in use in the Free Church of Scotland in this country,!
in the constitution and practice of the Reformed Dutch church,
and to some partial extent in our own church. This theory,
therefore, which ignores and repudiates the deaconship as a
branch of the polity of the church, is evidently in contrariety
to the representative character, the balance of power, the
division of power, and the whole historical constitution of the
Presbyterian church throughout the world.
And now, in closing, let us say that, of course, we exempt
these theorists from any sympathy with the logical results of
their theory. God forbid we should so malign them. Rather
would we exalt them. And we would hope that, with their
abilities and their knowledge of the theory and practice of
government, they may carry out the principle of representation
to a perfect system in accordance with the uniform established
character of the Presbyterian polity, so that without division
or diversion, we may all walk by the same rule and mind the
same things, and strive together in love for the furtherance of
the gospel, and the glory of our beautiful Zion.
We do not doubt that the foregoing papers prepared by our
learned friend with so much labour will prove of permanent
value, not only on account of their ability, but for the amount
of important matter which they contain. Editor.
tDigest of Rules of Procedure of the Free Church of Scotland. Edin-
burgh, 1856, chap. i.
Theories of the Eldership
By REV. THOMAS SMYTH, D. D.
REPRINTED FROM
THE NORTH CAROLINA PRESBYTERIAN.
1860-1861,
Editorial Note. — The following discussion on "Theories
of the Eldership" was written in the years 1860 and 1861, for
the North Carolina Presbyterian, then published in Fayette-
ville, N. C. Dr. Robt. L. Dabney, to whom they were mainly
addressed, was then Professor in Union Theological Seminary,
Virginia. Drs. J. H. Thornwell and John B. Adger, frequently
mentioned in the discussion, were Professors in the Columbia
Theological Seminary. Drs. Smyth and Adger were brothers-
in-law. The debate in the Southern Church on these subjects
continuing until about 1878, was a battle between giants. Dr.
Smyth was the leader on one side. He showed himself a skil-
ful warrior, mighty and well-armed. Many believe that
though the votes were finally against him, he won the victory
on the field of truth and history for the theory he defended.
THEORIES OF THE ELDERSHIP.
REPLY TO PROFESSOR DABNEY.
NO. I.
Divine right — His divinely authorized officers assumes the
question and is diiferent from the Reformers and Dr.
Breckinridge — His proof texts cross questioned^His de-
velopment theory of the church contrary to Dr. Miller and
to facts — Other points of essential difference from Dr.
Miller — The meaning and use of the term laity — Unfair
statement of our vien's — By his reasoning ruling elders
may constitute a full-Hedged presbytery — Our government
taught to be a government of one order of clergy — His
thcorv and that of the Southern Presbyterian Review arc
antagonistic to Dr. Miller's viezvs.
Messrs. Editors: I take the earliest possible opportunity,
since my return, to procure extras of your paper containing
five articles on the above subject in review of three in the
Princeton Repertory, and of Dr. Hodge's separate article on
Presbyterianism. l most heartily concur in all that has been
said of their ability and of "the factitious importance far above
their ability, received by those articles from their appearance
in the Princeton Reviezv." But as my object is not personal
but public, and I seek not victory but a fair hearing for Dr.
Hodge and the Princeton Review on a subject of great present
and practical interest, you and your readers will, I am sure,
give a candid hearing to one who pleads inability to cope with
the giants in the land and asks to be heard not for his own
sake but for the truth's sake.
We will follow the course of the reviewer and will now take
up article number one of Sep. 22.
We agree in the opinion that our view of the Eldership will
be limited and bounded by that taken of its divine warrant.
We also agree to most that is urged for the necessity of such
divine authority and its general principles. On this point Dr.
Hodge, the Repertory and the reviewer are very much at one.
The difficulty however of applying that principle to particu-
lars, is at once apparent when Dr. D. says he does not "pretend
to find an explicit divine warrant for many details under this
plan, but we pretend that precisely three classes of official func-
tion art assigned, viz : preaching, inspection and deaconship, so
280 THEORIES OF THE ELDERSHIP.
that there are three names of office and no more, viz :the preach-
ing elder, the ruling elder and the deacon." But this is 1. A
quiet assumption of the whole question, 2. It condemns the
whole body of the Reformers, the Books of Discipline, the
Westminster Form of Government and the Scotch church
standards, who all include among the ordinary and perpetual
officers of the Church, Pastors, Teachers or Doctors, other
church governors which Reformed churches commonly call
Elders and Deacons, 3. It condemns Dr. R. J. Breckinridge
and many others, who hold that Evangelists are permanent
officers in the church, when ever the occasion demands their
employment ; and 4. He condemns himself, for he confesses
afterwards the great difficulty of deciding which of the officers
enumerated by the Apostle Paul are temporary or permanent.
On the whole, however, with this exception, we can subscribe
to his outline of Presbyterianism as divinely warranted. Let
us bring together his rules for interpreting what is and what
is not divinely instituted and warranted.
1. The church is not at liberty to invent any distinct sub-
stantive additions to her system.
2. The government of a church is to contain only what is
granted without any substantial addition in the way of further
development. And the reason is the church no longer has in-
spired men to guide her.
3. And yet we do not pretend to find divine warrant for
many details under this plan. But we pretend that all these
details undetermined by express divine warrant, ought to be
determined by the church, in accordance with the definite char-
acter of the divine outline.
Now, if our readers think that after the application of these
rules exemplified above, they can fix accurately the meaning
of these several terms and then make an infallible application
of the rules in every case, they have a great deal more confi-
dence in their own judgment than we have in ours.
The proof is found for all this in Math. 28 : 18, 19, Christ's
commission ; in the enumeration of offices given to the church,
in Eph. 4: 11, so diversely interpreted by these theorists in
opposition to its almost universally received meaning ; and from
1 Cor. 12 : 28, whose enumeration puzzles even himself and is
repudiated as illogical by Dr. Thornwell when alleged in this
very controversy, for "it is idle," says Dr. T., "to tell us that
Paul speaks of governments and, using the abstract for the
concrete, means governors themselves."
Acts 15 : 28 again is a charter of liberty of conscience against
attaching divine right and the Holy Spirit's authority to any
but "necessary things."
THEORIES OF THE ELDERSHIP. 281
2 Cor. 13 : 10 is an assertion of Apostolic, personal and
plenary power, and yet even that is not absolute to enforce any
thing, but to be employed for edification.
In giving a summary of the matter, he holds that Christ
gave to his church "a set of officers and an organism" which
was gradually developed, feature by feature, and first the elder-
ship, then the deaconship, &c. Now surely this — which is
Neander's theory — is a grand mistake. For Christ had already
commissioned a ministry first of twelve and afterwards of
seventy, and afterwards in his final commission of a regular
standing and permanent ministry ; and again when he ascended,
he gave pastors and teachers for the work of the ministry.
The first act of his church was an election of an apostle. The
daily habit of the church was continuance in social worship,
including doctrine, fellowship and prayer. We next read of
the appointment of deacons, long before we read of elders.
From the day of Pentecost we find preaching to be the primary
manifestation of the life of the church, and of the Spirit's
presence and power.
That is one of the numerous points in which this writer and
the theory he advocates dififer from Dr. Miller, Dr. Hodge
and ourselves. — Dr. Miller, (Ruling Elders, p. 52,) "as soon
as WE BEGIN to read of the apostles organizing churhces on the
New Testament plan, we find them instituting officers
we find bishops, elders and deacons every where appointed." —
No account of the elders however is given earlier than in Acts
11: 30.
Dr. D., however, claims to hold and to defend the theory
of Dr. Miller, "whose justness of thought and soundness of
deduction the church will yet learn to value more highly than
it has been the fashion to do." To this we say amen. And
against perverted views of the Eldership, claiming the au-
thority of "this .venerable man," whom we loved as a man, an
instructor, a correspondent and a generous personal friend, we
are now enlisted.
"This theory," says Dr. D., "teaches that the office of ruling
elder is emphatically of divine institution in the church. It is
the same so far as the powers of inspection and government
go, with that of the preacher."
To this Dr. Hodge and ourselves can cheerfully assent, if
by the word "same" is understood equipollent and co-ordinate.
But when Dr. D. goes on to say as for Dr. Miller, that
"wherein the preacher is prcsbytcros and episcopos, he holds
the same office in substance as the ruling elder. The diflfer-
ence is, that he has the additional function of acting as God's
public ambassador in the word and sacraments," he gives not
Dr. Miller's theory, but a more recent and novel theory con-
282 THEORIES OP THE ELDERSHIP.
trary to it. — Dr. Miller does not teach that the preacher holds
the same office as the ruling elder. Dr. Miller, with our
standards, holds that the ministry has an office of its own,
peculiar and paramount, and superior to that of the ruling
elder. He called it, as our standards do in many places, "the
sacred office," and also, "holy office," "one order of the min-
istry." He held to three classes, orders or offices and officers,
to two of which certain names are common. These names
are bishop or overseer and presbyter. Pastor and teacher, and
the other terms employed in scripture to designate the ministry,
and which by this new theory are given equally to elders. Dr.
M. restricts to ministers. He everywhere and constantly
speaks of the office and its functions or duties as distinct ; and
of the offxe of the ministry, the office of ruling elders, and the
office of deacons as distinct, and not to be "mixed or united in
the same person, and of their functions and duties as being
also distinct.
Dr. Miller's theory, therefore, is entirely different from this
representation of it, as we might show by numerous quotations,
and is in all these points the theory of Dr. Hodge and our-
selves. So far from holding that ministers hold substantially
the same office as ruling elders, he regarded "bearing rule" as
a less honorable employment than "preaching." (Christ. Min.
p. 65.) To say the contrary he declares "to be refuted needs
only to be stated." (Do. 63.) And on p. 74 he says, "We
deny the right of an inferior office (ruling eldership) to lay on
hands in the ordination of a superior, and uniformly act ac-
cordingly." (See also Ruling Eld. p. 69.)
According to Dr. Miller the difference is not that the min-
ister has the additional function of preaching, &c., but that
ministers as an order of office, are in scripture clothed with all
the power given for the government of the church.
In regard to the use of the term clergy, Dr. Miller gave an
opinion in perfect accordance with our own as given in the
Repertory. "We have no zeal," says Dr. M., (Ruling Elders,
p. 211,) "for retaining or using the terms clergy and laity."
"Let the class of officers in question be called (jiot Presbyters)
but Ruling Elders. — Let all necessary distinction be made."
Now we said no more. "Ruling Elders," we said, "are lay-
men," that is as the word literally and in universal usage
means, they are not clergymen but are distinct from the clergy.
"The term is altogether relative to office and order and not to
dignity, worth or rank." (Repert. 1860, p. 463.) Again we
said, "In any invidious sense of the term ruling elders are not
laity." Dr. Miller admits all that we desire, 1st, That the
earliest fathers made the distinction. 2nd, That it was general
THEORIES OF THE ELDERSHIP. 288
in Cyprian's time. 3rd, That the term clergy was given to
presbyters, &c.
As to ordaining elders with imposition of hands of the pastor
and elders, we have for 29 years practically acted upon Dr.
Miller's views, though neither he nor we could find precedent
for it in either the practice or opinions of any reformed
churches to the present day.
Dr. D. misrepresents our views, and like Dr. Adger, gives
his inferences instead of our statements. Because we teach
that in its proper official sense, ruling elders are not the pres-
byters of the New Testament, and that ministers are the funda-
mental and essential order of the church, in the last analysis,
he infers that "if then this order is present, a full-fledged court
is present, and all church powers may be legitimately exercised
without ruling elders." Now no such inference follows. We
can conceive of a church originated, organized and perpetu-
ated— and we know one — without ruling elders but not without
a ministry. True that church is not completely organized, but
it proves that the ministry is the fundamentally essential office,
and just so may a presbytery come together and. no ruling
elders being present, as they ought to be, do business. Ruling
Elders are virtually and by right, present; they may at any
moment be actually present. Ministers are potentially ruling
elders and can act for them when so required, and in the case
supposed, the elders make it their duty so to act. and yet all
they do can be reviewed, revised and reversed. But this is not
a full-fledged and complete presbytery any more than the
church spoken of. It is an exceptional case supposeable but
scarcely probable. It is one of those cases excepted by Dr.
D., "where under peculiar circumstances, these courts depute
the temporary exercise of ruling powers," as in the cases of
church-dedication, ordination, installation, &c.
But how is it on Dr. D.'s theory? Ministers and HIders hold
in substance the same office ; "as far as the powers of inspection
and government go, they are the same," in name and office.
The only difference is "the function of preaching," &c. If
then at a regularly called meeting of presbytery only ministers
are present, they are ruling elders and of the same order and
office, and "so far as government goes, the same," and here
tlierefore, "is a full-fledged presbytery." Nay more — it is so
if only ruling elders are present, since in regard to government,
name and order they are one and the same, and the business
of presbytery is government and not preaching.
Dr. D. again misrepresents, and confutes no body, when he
makes us teach "that nevertheless a church may if she pleases
admit ruling elders as representatives of the people's rights."
What we teach is that Christ has given to the people his cleroi
284 THEORIES OF THE ELDERSHIP.
or clergy, that is (in the scriptural meaning of the term) chosen,
a right to be represented and to elect their representatives, and
that it is the duty of these representatives, so chosen to be pres-
ent and to sit and vote as co-equal rulers in all church courts,
and all this is so, and becomes fundamentally important, be-
cause ministers are not ruling elders but distinct in office or
order, and in functions, and are not by office or election, or
immediate delegation, properly the representatives of the peo-
ple.
But on Dr. D.'s theory they are so, and are one and the same
as to name and ruling power and representation of the people,
and since on this theory, ministers are no more nor in any
other sense "clergy" than elders are, therefore it follows that
the people are represented in Session, Presbytery, &c, if only
minsters are present, and that our church courts are every one
made up of the one divine right order of clergymen, without a
single layman or lay representative of the people being ad-
mitted into them. Our government, therefore, is, on this
theory, a government of the one sacred and sacredly ordained,
and alike ordained order of clERGy.
We are again entirely misrepresented as to ordination of
elders, which may be just as well performed on our theory as
his, the minister in either case acting as the organ of the church,
and the other elders as its representatives, in clothing with
office and after all due solemnities their elected elder.
Now it will be, and must be evident to every reader that all
"the astounding assertions by which the church has been start-
led at this late day, after having been brought, by the irre-
fragable facts and arguments of Dr. Miller and others follow-
ing him, to a general acquiesence in the Scriptural view for
a whole generation," are made by Dr. D. and not by Dr.
Hodge or the writer.
Dr. Dabney with Dr. Adger, Dr. Breckinridge, Dr. Thorn-
well and the Southern Presbyterian Reviezv, differ from the
teachings of Dr. Miller on the Ruling Elder, in every essential
particular, as to name, nature, qualifications, functions, office,
order and relations to the ministry, the church and the people,
and to ordination and standing.
Dr. Hodge and the writer on the contrary agree with Dr.
Miller on every point except that he applies the term pres-
byter generally or in a large and loose sense, to the ministry as
well as to the ruling eldership, and yet even on this point they
agree more with Dr. Miller than do these writers, because he
makes the ministry a distinct and superior office to the ruling
eldership, and an office by itself, distinct both from the ministry
and from the deaconship.
THEORIES OF THE ELDERSHIP.
285
This we are prepared to prove, and will prove, and I hope,
Messrs. Editors, you will transfer the proof to your paper,
and allow your readers to look upon this picture and on that,
and "proving all things, hold fast that which is good."
i . v5.
NO. II.
The question stated— What zve deny and affirm— Dr. Miller
differs from these theorists and agrees with us—lVhat Dr.
Miller did teach— The theory of Dr. D. recent and revolu-
tionary—Changes our form of government— Dr. D.'s
proofs examined— The synagogue in our favor— Our
"strange blunder"— Dr. D.'s mistakes — His fatal admis-
sion—Our theory saves the eldership—The ministry not
of divine right on his— Dr. D. and Dr. Miller again con-
trasted and Dr. D.'s argument confuted— Meander's theory
avowed and disproved— Our next blunder— Concluding
argument.
The question now under discussion is not whether God has
instituted ruling elders in his church, for this Dr. D. and those
who agree with him, "profess to admit," though they under-
mine the foundation on which it scripturally and historically
and constitutionally rests. But the question is, are ruling
elders the presbyters and bishops of the New Testament, zvhose
duties and quaUfications for office are given in Acts 20 : 28-31,
"Take heed of the flock of God over which the Holy Ghost
hath made you overseers (or as in the original, Bishops) to
feed the church of God. Therefore watch and remember (as
your model) that I ceased not to warn every man night and
DAY with tears;" also in 1 Tim. 3: 1-9, "A bishop must be
blameless, apt to teach, vigilant to take charge of the
church of God." Also in Titus ch. 1, "A bishop must be
blameless as the Steward of God, holding fast the faith-
ful WORDS AS HE has been taught, that he may be able by
sound doctrine both to exhort and tocoNvmcEthe gain-sayers,
whose mouths must be stopped, teaching things which they
ought not for filthy lucre's sake (that is for the salary they
receive). Wherefore rebuke them sharply that they may be
sound in the faith."
"It is on this question," says Dr. D., and so do we, "that the
whole difference of the two theories turns." Dr. D. affirms
that these passages, and all others relating to bishops and pres-
byters, refer to ruling elders, such as 1 Pet. 5 : 1-4, "The pres-
byters who are among you, I exhort who am also a presbyter.
Feed the flock of God which is among you, taking the over-
sight (or bishopric) thereof, not by constraint but willingly.
286 THEORIES OE THE ElvDERSHIP.
not for filthy lucre, (or a salary) neither as being lords over
God's heritage, but being examples to the flock." Also James
5: 14, "Is any sick among you? let him call for the presbyters
of the church, and let them pray over him." Also Eph. 4: 11,
"where pastors and teachers" are spoken of. All these and
others, it is affirmed, refer to ruling elders.
Now, this we deny. We affirm that all these refer to min-
isters, and we ask our Ruling Elders to search the scriptures
and see if the Holy Ghost has required these qualifications and
duties from ruling elders, and made them "pastors and teach-
ers* for the work of the ministry, for the edifying of the body
of Christ." If all these do refer to Ruling Elders, and if
Ruling elders are as Dr. Adger says, "shepherds of the blood-
bought flock, having committed unto them the keys of the king-
dom of heaven," pastors of the flock, then, it is high time that
churches and Elders should know it and act upon it.
Dr. D. asserts with Dr. Miller, that ruling elders are and
ought to be all this,t and that in opposition to Dr. Miller, we
make elders "a. totally different and inferior order" to pastors
and teachers, and that is to ministers.
Dr. Miller, however, never taught that ruling elders and
ministers are one in order or office ; or that they are equal in
dignity. The very reverse is true. Dr. Miller taught that the
ministry is an office or order by itself, "the sacred office," "one
office," "one order;" that the eldership is an office or order dis-
tinct from that of the ministry and from that of the deacon-
ship ; that the eldership is "an inferior office," and the ministry
"a superior," "the highest Christ instituted in his church;" that
the ruling elder could not unite in the act of ordaining minis-
ters by imposition of hands ; and that while both in its generic
sense were presbyters and bishops, ministers were such in an
emphatic or "singular" sense, and that they alone are pastors
and teachers. He taught that there ought to be a perfect
separation of offices or orders, and in his chapters on the quali-
fications and duties of ruling elders, he does not apply to them
the passages alleged to delineate them, nor does he require of
them the duties they imply.
Dr. Miller's views are ours with one exception, and are with-
out exception, when fairly stated, different from those of Dr.
D. and Dr. Adger and others. We can cordially adopt all Dr.
Miller has written on the nature, office, duties, qualifications
and necessity of Ruling Elders, and as cordially accept most
of his proofs for the importance, scriptural warrant, and for
*Dr. Killen applies both terms to Ruling Elders and so does Dr. Adger.
Dr. D. applies it in No. 4 to ministers. Who is right when such Doctors
disagree ?
tWhether he identifies them with pastors and teachers, we have not yet
seen stated.
THEORIES OF THE ELDERSHIP. 287
the continued existence, in perhaps every ancient church not
Romish, of officers under various names, analogous to our
Ruling Elders. We come also much nearer to Dr. Miller's
use of the term Presbyter in a "generic sense," as applicable to
all church officers and to Elders no more than to ministers,
than do these writers, for he admits also "a singular" or pecu-
liarly emphatic use of it as applied to ministers. (See Ruling
Eld. p. 45 and 69.) And in regard to the term bishop, still
more so. (See p. 28, 44, 52. 69, &c., and Christ. Min. passim.
From what we have said, and are ready to prove fully, it
is perfectly manifest that the theory of Dr. Dabney, Dr. Adger
and others, is not that of Dr. Miller, as they affirm it is, but is
a recent novel development of Neander's theory, which Dr.
Miller only in small part adopted. This theory is, as Dr.
Hodge says, revolutionary, and makes our polity a government
of one order of officers, and they clergy and not laity, instead
of being what our Form of Government declares in the hands
of three orders of "ordinary and perpetual officers," one of
which consists of persons who "are properly the representa-
tives of the people and chosen by them."
The first proof of Dr. Dabney, that Ruling Elders are the
presbyters of scripture and the officers delineated in the above
scriptural passages, is from the Elders of the Hebrew church
and synagogue. Now in the Repertory for October, we have
shewn that so far as any thing reliably certain can be known
of the synagogue is, in every particular, contrary to this theory
and in favor of ours. Vitringa, whose capacity to judge Dr.
Miller fully admits, is not the only authority as Dr. D. affirms
against him. Dr. Miller candidly admits that "Stillingfleet
does not admit that any of the Elders of the synagogue or
primitive church were lay-Elders but were," &c. (Ruling
Elders. We adduced others and would refer to Bernard's re-
cent work.)
As it regards our "strange blunder" "in confounding the
Parnasim, the deacons or zvaiting men with elders." we did
nothing of the kind. What we said was, "that Dr. Killen's
proof from the synagogue proves also that IF similar to the
Parnasim, they must be laymen." Dr. Killen affirms that "pas-
tors and teachers" are identical, and that elders were the same
as pastors and teachers, and in proof he says, "It is remarkable
that the lay council of the modern synagogues are called Par-
nasim or Pastors," (p. 232, where he refers as his authority to
Vitringa.) To what a "strange blunder" does Dr. D.'s "eager-
ness to find his sort of elder in the synagogue" lead him !
Dr. Dabney makes several mistakes in his paragraph relating
to the synagogue. 1. Prelatists do not go to the Synagogue
for their model, but to the Temple and the Theocracy. Low
288 THEORIES OE THE EEDERSHIP.
Church Episcopalians, Hke Whateley, go to the synagogue to
refute high church prelatic claims, and Whateley makes the
elders ministers. (See Bernard on the Synagogue, who was
his chaplain.) 2. "The three officers and the very names of
office were," not as Dr. D. says, "angel, presbyter ,ind dea-
con," but as Dr. Miller quotes (p. 44,) "the angel of
the church and the Bishop belonged to the ministers in the
Synagogue." There was also a bench of elders rightly and
by imposition of hands (given as Maimonides affirms only to
Teachers, that is Doctors or ministers ;) and then Deacons. 3.
Dr. D. affirms that "all this Presbyterial organization was
God's ozvn ordinance for the Old Testament church." Now
by which of his rule"? for divine right is this claim established?
Dr. Miller more wisely admits that "there is so much uncer-
tainty" about "the institution of the synagogue service that the
discussion will not be attempted." (p. 33.)
We protest against the reiterated dishonor cast on Deacons
by calling them "waiting men." Surely calling elders laymen,
among whom are the noblest professions of the land, is im-
measurably less liable to disparaging comparison than by de-
grading deacons, who were men full of the Holy Ghost and
power, into "waiting men."
Dr. Dabney tells it in Gath, and proclaims it to the Philistines,
that no where is there any account whatever given of the intro-
duction of the ruling elder. And therefore he must take hold
of the skirt of the minister and borrow his name, and consti-
tute a one order-partnership to govern the church by their
joint and several authority. The fact on this theory is inexpli-
cable, and the creation of two classes of officers — Dr. Miller
calls them offices or orders without mixture — for one or other
of which there is no appropriate name, qualifications or duties
laid down in the word of God, is assuredly a violation of divine
right. The argument in the case as put by Baxter still holds
good. "As for them," he says, "who say Paul includeth under
the same names Bishops and Presbyters, I answer, Paul useth
not only the same name but the same description, and so the
order or office also must be the same." But on our theory the
elder, as "properly the representative of the people," is inherent
in the universal priesthood of Christ's people, and we have
given an example of this intuitively developed right of dele-
gated representation in the representatives who sat in the
Council or Synod of Jerusalem, and who are carefully dis-
tinguished from the presbyters and apostles as the brethren.
Our theory therefore points out the original representative of
the people, chosen by them to assist the ministers in the gov-
ernment and discipline of the church, while by each of Dr. D.'s
THEORIES OF THE ELDERSHIP. 289
rules for establishing a divine right, either the ruling elder
or the minister is excluded by his theory.
But where, it is asked, is the ruling elder when only bishops
and deacons are named as in Phil. 1:1? We answer, by ask-
ing where are ministers? if, as this theory teaches, the bishops
were elders? Where were ministers and deacons when only
elders were ordained in every city and church? And if the
eldership was instituted first and before ministers, and if elders
are meant by bishops and presbyters, then the astounding fact
is true that "nowhere is any account of their introduction
given," a conclusion which needs only to be stated to be re-
futed. And yet to this complexion it must come at last. A
negative will not create an offxe by divine right. A difficulty
will not affect an established fact.
The meaning and usage of the terms bishop and presbyter
proves, says Dr. D. as his second argument, "that they must
apply to the ruling elder at least as strictly as they do to the
preacher." In other words, the original presbyters were ruling
elders, and it is only as ruling elders ministers are even in a
generic sense presbyters. This is the the affirmative proposi-
tion as given by Dr. Thornwell and Dr. Adger. And so adds
Dr. D., "The preacher of the Christian church only becomes
a presbyter and a bishop by becoming a ruling elder. He is a
presbyter not only because he preaches but because he rules."
Now to all the dogmatic confidence with which this is
affirmed and reiterated, we reply, 1. That we have just now
shewn "the preposterous" conclusion to which it leads ; 2. After
all it is only saying that the preacher becomes a bishop and
presbyter when he becomes a preacher, because by becoming a
minister he becomes a ruler and has the sceptre and the keys
put into his hand. This Dr. Miller holds unequivocally and
teaches constantly. To say otherwise he makes to be Inde-
pendency. (Rul. Eld. p. 66.) Ministers he makes to be rulers
cx-omcio. (Do. p. 69, 68, 65, 54, 194, &c.)_ Ruling Elders
and ministers Dr. M. makes to be distinct in offices and in
functions. (See Do. p. 56, 281 ; 300, 243, 206, 171, 137, 125,
138.) Dr. Miller makes the ministerial office superior as well
as distinct, and the ruling elder inferior. ( See Do. p. 55, 69,
137, 170, and Christ. Min' p. 74, &c.) Dr. Miller makes bishop
and presbyter generically include both ministers and ruling
elders, but "singularly" and emphatically to mean the minister,
(See p. 45, 49 and Chr. Min.) This theory, therefore, right
or wrong, is not that of Dr. Miller.
But 3. The elders of the Old Testament were civil rulers,
laymen, princes, heads of tribes, representatives of the people —
heathen as well as Jewish, and were not therefore the clerical
ruling elders, the bishops and pastors and shepherds, apt to
19 — VOL IV.
290 THEORIES OF THE ELDERSHIP.
teach and watching for souls, &c., of this theory. 4. The pres-
byters of the Synagogue were, according to Vitringa, all or-
dained as preachers, and this Dr. Miller admits. They were
all by office capable of, and on occasion, were required to
preach. (See Do. Rul. Eld. p. 37 et al.) They certainly
therefore were not ruling elders, who are officially only rulers
and not preachers at all. 5. The theory of Neander here
baldly propounded, is contrary to all facts. The ministry was
in existence and in use from the beginning of our Saviour's
ministry, and was not a secondary after thought. God did not
cause the introduction "first of the ruling elder, who alone was
at first needed." Of its introduction Dr. D. has already ad-
mitted "we have no account." But Christ said, "Go preach,"
to the twelve, to the seventy, to the assembled church on
Galilee, to Paul, and in his first ascension gift and commission.
6. Finally among the parts belonging unto the ministerial oliice
"he hath also a ruling power over the flock." (Form of Gov.
of the Westminster Divines and of the Ch. of Scotland ch. 3.
See also Dr. Miller on Ruling Eld. p. 24, 25, 27 and 52.)
The theory we attributed to Neander, not as "an invention,"
but as an opinion developed by him as a representative man,
was not the generic or appellative use of the terms bishop and
presbyter, so that in this "large sense" they might be applied
to ruling elders as laymen, chosen from and by the people as
their delegated representatives. Such a meaning we found
made by Calvin, Knox, the Books of Discipline, by Henderson,
Gillespie, Rutherford, Guthrie, &c., adopted by Dr. Miller, and
as an established nomenclature and cordially sanctioned by
ourselves. But to Neander we are indebted for the very tlieory
adopted by Dr. Dabney, Dr. Adger, &c., viz, that these terms
refer primarily and exclusively to ruling elders ; that these
were the first and for an indefinite time, the only of^cers in the
churches; that there was then no office of the ministry nor any
distinct ministers ; that those who received gifts for public
speaking spoke and became preachers, and if not presbyters
already, were introduced, says Dr. D., into the church session.
Now, all this part of the theory Dr. Miller, as we have
seen, did not adopt but rejected, and has in every particular
studiously eschewed ; and this theory we pronounce novel, in-
consistent with scriptural facts, contrary to all Presbyterian
standards and standard Presbyterian writers, revolutionary
and destructive to "the sacred office" of the ministry and to
the conservative character of Presbyterianism. It is all theory,
and hypothesis. It is in violent conflict with the fact that an
order of ministers distinct from rulers existed under the Old
Testament economy from the time of Enoch and Noah ; in tiie
Jewish church ; in the Synagogue ; under our Lord's personal
THEORIES OF THE ELDEKr.HIP. 291
ministry; and as Dr. Miller says, "as soon as we begin to read
of the Apostles organizing churches." It is in open contrast
to GoJ's plan of saving them that are lost, of imparting faith,
of preserving and propagating the church.
We did not therefore say that Dr. Miller "borrowed" or be-
lieved this theory of Neander. We did say that Dr. M. "ac-
cepted" Neander's theory so far as "one order of presbyters
with two classes went." "Neander suggested the interpreta-
tion which gives to the word an appehative sense, and this
theory was ably presented by Dr. Miller." All this Dr. M.
might do and yet have held and pub.ished substantially the
same views twenty years before, because the "large" sense of
presbyter was in use. But as we also said, while Dr. M. ac-
cepted this part of Neander's theory, "nevertheless his form
of the theory differs essentially from his followers, and is an
a priori protest against it." This protest we delineated in
several particulars. (Bib. Repert. p 2U-3.) "No authority,"
we added, "can be pleaded for any one feature of the theory
of the eldership now put forth under great names with confi-
dent boldness, from Dr. Miller." (Do. p. 22-i and July No.)
The remainder of Dr. D.'s second article is in reply to our
argument that logical necessity compelled many to hnd only
one order of presbyter, and that the fundamental nature of
the ministry would compel the Church of God to limit the
term to it.
1. To this Dr. D. replies, first, by limiting the office of the
ministry to preaching alone, Vv'hereas it comprehends preach-
ing, discipling, teaching, ruling and whatever pertains to the
conversion of men, the organization of churches, the appoint-
ment of officers, the administration of ordinances and the dis-
cipline of the church. "Go ye," &c.
2. His second reply is based on the assumption that pres-
byter means essentially a ruler, and if applied to ministers they
would still be as presbyters only rulers. But presbyter does
not essentially refer to rule, but to honor, dignity, reverence,
and as applied to ministers it is indicative of the fact stated by
our standards and repeatedly by Dr. Miller in substance — the
ministry is declared to be the first office in the church both for
dignity and usefulness.
3. He argues that ruling may be the essential meaning of
presbyter and the essential function of presbyters, and yet the
preaching presbyter be more honorable than the ruling pres-
byter, though called by a lower name than preacher, just as a
general is called a soldier, though a soldier is in essence a
fighting man, and just as various kinds of judges are called
judges, though some are only justices of the peace.
292 THEORIES OE THE ELDERSHIP.
But really we can see in all this nothing relevant to the ques-
tion whether the ruling elder is the presbyter of scripture, nor
any approach "to the dignity of an argument." For to make
an analogy; the general should be called the "fighting man,"
which is the essence of a common soldier, and the judges
should be called justices of the peace. In these cases that title
is applied to all which indicates what is common to all. But
if presbyter means only a rulER and does not, as Dr. Thorn-
well affirms, mean minister or preacher, then it cannot with
propriety apply to one who is not and never has been a ruling
elder, and has only the function of preaching. If presbyter
means only a ruler, then only rulers are presbyters, and
preachers who are not, as this theory teaches, rulers, are not
presbyters. If, on the other hand, presbyter means properly
and positively one who is officially both a ruler and preacher,
then it cannot in the same sense mean one who is only a ruler
and not a preacher. T. S.
NO. III.
What zve do and do not believe — Men of straw easily knocked
dozi'n and stop thief rvill catch an honest man — His argu-
ments for ruling elders being presbyters and bishops re-
viezved — Plurality of presbyters — The presbyters at Mile-
tus— Meaning of the word church — Dr. D.'s disagreement
ivith Dr. Killen, Dr. Alexander and Dr. Mason — Dr.
Wardlazv and Davidson and Cramer — This theory goes
beyond Meander and contradicts Dr. Miller — Fourth argu-
ment from Scripture passages — Irrelevant and inconclu-
sive to the only question on hand, — / Tim. 5 : 7, and Phil.
1: 1, and I Pet. 5: 1-7.
In taking up the argument of Dr. D., as presented in his
third article, we must again protest against his statement of
the question at issue between the Repertory and its opponents.
We do hold the ministry to be the original, originating and
seminal order in Christ's Church, without which it could
neither begin, continue nor increase ; but we do not believe nor
have we ever said, "that they alone are the essential bond of
the church's government." We do believe that in its proper
official sense ruling elders are not the presbyters and bishops
of the New Testament and the Fathers, but, that as the Second
Book of Discipline in Scotland teaches, they may be so called
when the word presbvter is "taken largely;" and we believe
that as rulers their office is co-ordinate with that of ministers
as rulers, though distinct from it. We not only do not believe
"that they are not entitled to any ordination by laving on of
hands;" we have for thirty years adopted Dr. Miller's plan
THEORIES OF THE ELDERSHIP. L93
and have ordained towards a score with the imposition of our
own hands and those of the elders. VVe do not beheve. nor
have WE said, that elders are "simply laymen." "In any in-
vidious sense ruling elders," we said (Rep. p. 463) "are not
laity." We use the term as "relative altogether to office or
order, not to dignity or worth or rank." "Ruling elders," we
said, "are laymen, that is, as the word literally, and in univer-
sal usage means, they are not clergymen but distinct from the
clergy." We spoke of the lay or popular and non-clerical
character of ruling elders ; and yet "ruling elders are not in-
cumbents of a lay office, nor lay officers in the sense of being
originated or authorized by man." Now if, as Dr. Miller
teaches, we would not be faithful to Christ if we did not dis-
tinguish these tv\ o offices ; if he gives a formula of titles which
does not apply presbyter to ruling elders but the name of Rul-
ing Elders only which we cordially use ; and if every elder in
the world knows he is not a minister, that is in common usage
a clergyman; what are ruling elders, and how are they to be
described in relation to ministers except as laymen?
Again, we believe the very opposite of what is affirmed for
us, and hold ruling elders in every sense essential constituent
parts of church courts, which in no case may legitimately sub-
sist without them so far as Scripture warrants are concerned.
In all these points and many others we agree with Dr. Mil-
ler, and we have shown that Dr. D. and his co-theorists differ
from Dr. Miller in everything essential to the ministry and
eldership.
To prove that ruling elders are the presbyters and bishops
of the New Testament whose qualifications are laid down in
1 Timothy and Titus, &c., Dr. D. adduced as proofs.
1. From the existence of such presbyters in the Synagogue.
But when Dr. Miller himself admits "with the learned Vitringa
and some others" whose judgment is worthy of the highest
respect that the elders (or presbyters) of the Synagogue were
of one and the same rank or order ; that they all received one
AND THE SAME ORDINATION; and wcre of course equally au-
thorized to PREACH, when duty or inclination called them to
this part of the public service, as well as to rule ; ( See Rul.
Eld. p. 37) will any ruling elder in the world be made to believe
that he is, or can, or ought to be such a presbyter ?
2. His second proof that ruling elders are the presbyters
and bishops of Scripture and the Fathers is that the mean-
ing and usage of the terms show that they must apply to the
ruling elder, at least as strictly as the preacher. But Dr.
Thornwell alleges that "presbyter as a title of office meant a
ruler and nothing more than a ruler," and that "it is not appli-
cable to preachers as ministers of the Word ;" and yet we have
294 THEORIES OE THE ELDERSHIP.
seen that in the Synagogue, from which Christian churches,
we are told, transferred their titles, the presbyters were all
ordained as preachers, and according to Dr. Addison Alex-
ander "presbyters as presbyters possessed, and exercised the
highest powers now belonging to the ministry."
3. His third proof that ruling elders are presbyters and
bishops is "because no matter how small the church, we always
read of a plurality of them." But in the name of logic and
common sense, how does this fact — if true — prove that the
presbyters everywhere ordained were ruling elders? Only by
just affirming that because the word presbyter was commonly
understood and appHed to officers "all of whom" were or-
dained as preachers, and "exercised'' that office, therefore many
of them were not oreachers but merely rulers. But the fact
is not as stated. These presbyters "are not said to have been
ordained in every church however small," but "in every city"
and "in every church." But in every city there was a plurality
of churches such as they then were, and the term church in-
cluded under one presbyterial term these several churches to
each of whom one minister would be assigned. The proof of
this point was the great debate between the Presbyterians and
the Independents in the Westminster Assembly. Besides,
every primitive church was a missionary station from which
"the word of God sounded forth." And if because in Phil. 1
only bishops and deacons are mentioned, therefore ruling
elders are meant by bishops, (though Dr. Miller thinks that
pastors of churches were "singularly," that is emphatically
called bishops) — then when it is only said "they ordained pres-
byters in every city and church," and no mention is made of
preachers, preachers must be meant by presbyters since no city
that contained churches could be without preachers. — The
argument is as conclusive one way as the other. "In every
city" does not mean that a church was established and presby-
ters ordained in every existing city, but that presbyters were
ordained in every city where there was a church or station,
"city by city." It is ridiculous, therefore, to argue that because
Titus was appointed for the purpose of ordaining elders in
every city as God might prepare the way for doing so, that
therefore as a matter of fact, he did actually ordain them in
each of the hundred cities of Crete. No such conclusion fol-
lows and no such fact is recorded. But in every city where
the way was opened for ministerial or missionary labor, they
ordained ministers. "Some of the churches," it is granted by
Dr. D., "employed many preachers at home." Acts 13: 1)
This we grant. Now by what other name than presbyters or
elders are such ministers described, when all these cities and
churches are spoken of? The fact of a plurality — nay many —
TIIEORll'S OF THE ELDERSHIP. 295
preachers in one church is admitted, and these were the pres-
byters— and therefore whenever a pkiraHty of such is spoken
of, we must infer that the openings for usefulness required
there two or more ministers.
We confess not to have found the place which speaks of
Stephen "officially extending the gospel round about," but if
he did so, it was as an Evangelist, and Evangelists are pres-
byters consecrated to missionary work ; and to whom but their
ministers did the Apostle refer in 1 Thess. 1 : 8, when he said,
"For from you sounded out the word of the Lord not only in
Macedonia and Achaia, but also in every place?" And does
Dr. D. really mean that the apostolic ministers were no.t itine-
rant and missionary? Mosheim critically expounds the
"labor" of the presbyter in 1 Tim. 5 : 17, as referring to mis-
sionary toil and self-denying. And if Dr. D. limits the quali-
fications of a bishop in 1 Timothy and Titus so as to exclude
"any itineracy or mission" and refer only to functions perma-
nent and local, where will he find authority for such work
either in Evangelists, ministers or ruling elders, for even they
have to travel about?
Dr. D. attaches much importance to the elders who met the
apostles at Miletus, all belonging locally to the church at Ephe-
sus, because to make them from the regioi. around is prelatical
and "betrays one of our tried bulwarks to the enemy," and
because the word is "church in the singular, and the usage so
common among us — as the Presbyterian church in North Caro-
lina— is utterly unknown in the New Testament" only.
Now let the text mean what he says, and let it refer only to
the ruling elders and pastor, or "mean preachers employed" by
the sing'.e church at Ephesus, and Paul is still, according to
prelacy, a Prelate, for he exercises, they say, prelatic authority,
and that too over rulers, here and every where else, just as
Timothy and Titus did. But let these presbyters be many min-
isters from the neighborhood, gathered to take leave of, and
receive parting instructions from, their inspired apostle and
authoritative teacher, and let us hear Paul — instead of assum-
ing any lordship — addressing them as equals, teaching for all
time that bishop and presbyter are synonymous and mean the
one and only order of ministers, and then we bid prelates blush
and be confounded at their own inso^.ent pretensions.
It is true "the word church is singular," but it is a common
noun, and is, as Presbyterians have ever and every where
taught, "used to designate divers single congregations in one
church." This, say the celebrated authors of that standard
work, "The Divine Right of Presbyterial Church Government,"
"may be plentifully evinced by four instances of churches,"
including Bphcsns. "Touching these, two things are clear in
290 THEORIES OF THE ELDERSHIP.
Scripture. 1st. That every one of them was one church. 2nd.
That in every one of these churches there were more congrega-
tions than one," and this is the foundation stone of a Presby-
terian as opposed to a Congregational church. For it is con-
tended, as in this book, that the many congregations "in
Judea," &c., are one church, because of "one joint administra-
tion of church government among them," and when Saul
"made havoc of the church," the reference is certainly to the
whole number of churches throughout Judea. When Peter,
(1 Pet. 5: 12) exhorts the presbyters who are among you
* * * * fee(j the flock of God. This flock of God, says Dr.
Killen, was evidently equivalent to "the church of God and
was spread over a large territory," (Ancient Church, p. 260.)
Now Paul here (Acts 20: 28,) uses both "the flock," and "the
church," as synonymous. He speaks also of "all the flock,"
that is the church or flock comprised the churches of Pontus,
Galatia, Cappadocia, Asia and Bithynia, to whom Peter wrote.
One of the meanings assigned to the word church by Dr.
Mason is "local associations of professing christians whether
more or less extensive, as in the salutations to the Epistles."
How then could a Master in Israel say that the established use
of the word church "to express the associated churches over a
whole province," as the Church of Scotland, N. Carolina, S.
Carolina, &c., is utterly unknown in the New Testament "and
that in all such cases the word is, without variation, used in the
plural?"
Dr. D., in company with Congregationalists, says that the
term "church" in Acts 20 : 28, "can mean nothing but the local
church literally resident in Ephesus," "and all the presbyters
or bishops called together were elders of it, were local officers
with a local charge." Now if Dr. D. will allow Dr. Killen,
who is on the wrong side of this question, to decide between
us, he says, (Ancient Church, pp. 258-259) that the churches
of ALL Asia were represented. Paul invited all in the district
to repair to him at the place where he now sojourned. The
address, says Dr. Killen, conveys the impression that they did
NOT all belong to the metropolis, and the very first sentence
suggests such an inference, and the words which follow "inti-
mate that his auditors were not resident in one locality."
Now a Synodical Assembly, such as that of a number of
ministers, all co-equal presbyters and bishops receiving in trust
the whole power of the Apostle, as a presbyter, with no allu-
sion to any higher ofFcer as his prelatical successor is a nut to
crack, which will break the very jaws of prelacy, and neither
betrays this "tried bulwark" to Prelacy, as he alleges we do,
nor to Congregationalists, as we allege he does.
THEORIES OF THE ELDERSHIP. 297
Dr Wardlaw and Dr. Davidson admit a plurality of pres-
byters in every ancient church, "and what then?" Do we not
also do the same? They, as Congregationahsts, admit just
what we would, that is, that there was in the earliest churches
a plurality of presbyters, who were all of one order or otiice,
and ALL as in the Synagogue, ordained and entitled to preach.
All as Dr. Davidson says, having an equal right to pertorm
the same functions. But what has that to do— even if their
testimony were worth anything in the premises,— with proving
TWO CLASSES of ONE ORDER, One of which has no such right,
and one of which never was ordained to preach? By the way,
can any body enable us to answer a query with which we are
puzzled— zc/za/ is the difference between class and orders
Dr D seems here, and afterwards to admit that his views
and tiie theory they embody, coincide with this Congregational
outline, and with the contusions of the Virginia pastor, who
would adopt as the permanent polity of the church, what Me-
ander supposed was its first natural and transition order or
as he calls it "the planting and training of the church Utti-
cers were appointed just as circumstances required— all of one
order called presbyters— of whom those who had the gift of
speaking, spoke. According to Neander, however, the church
soon out-grew this planting and settled down into three distinct
orders that is of ministers who are also rulers, associated and
joint rulers, and deacons. Cramer, "however, would perpetu-
ate the first as alone divinely authorized— that is one order of
elders, every one of whom he required to possess some gift,
both for ruling and teaching. Every one would be a teaching
elder, and authorized to perform all the duties of the ministry
and to this complexion it must come at last. Away then with
the indefinite, indefinable distinction of one order with two
classes, having essentially different and untransferable func-
tions. Let us have it, if'it is the true and the good, but let it
not be pretended that it is the theory of Dr. Miller, of our
Standards, or of any standard Presbyterian writer, _ beyond
these recent theorists. Not even Neander will sustain it, while
Dr. Miller would cry "out upon it."
The alleged practical impossibility and absurdity of a plu-
rality of ministers "in every city," or as it is otherwise ex-
pressed "in every church," exists only in supposing "every
church" a congregation— every congregation small, and every
one settled and long established, and having no relation to a
missionary field around it. But there is no difficulty at Shang-
hai, in China. Nay in every city in our land, and in the church
in every city, according to its size, the number of preaching
presbyters is numerous.
298 THEORIES OF THE ELDERSHIP.
4. The fourth proof that ruling elders are "the officially or-
dained presbyters of Scripture" is founded on passages of
Scripture.
1. That in Rom. 13: 6-8, is entirely irrelevant, since it speaks
only of "him that ruleth," and in no way either calls him or
makes him a "presbyter." This passage we both approve and
appropriate.
2. 1 Cor. 12 : 28, where "helps and governments" are spoken
of. This also we approve and appropriate, but it does not in
any conceivable way make those it speaks of "the ordained
presbyters of Scripture," but "governors," the very title given
to ruling elders, by Calvin, Knox, the Church of Scotland in
her Form of Government, now, and from the beginning, and
by the Westminster Assembly, and yet even this proof for
offcers, similar to ruling elders. Dr. Thornwell repudiates, for
"it is idle" says he, "to tell us Paul speaks of governments and
using the abstract for the concrete, means governors them-
selves." It is nevertheless given as a proof text in our Stan-
dards.
3. The above exhausts his proofs from Scripture, of what he
asks "the reader to bear in mind is THE question now in hand"
— "not simply whether it is Scriptural to have ruling elders,
BUT whether these ruling elders are among the official ordained
presbyters." Now we ask our readers whether they have the
remotest bearing on this point, which he, himself, makes the
question in hand. His third proof is a complete begging of
the whole question, and a self-contradiction. His argument
is, "there are no names of permanent officers, except three,
preacher or angel, presbyter and deacon. The ruling elder,
therefore must be identified with one of the three." But if so
why not with deacon or angel, seeing no man can tell certainly
what angel docs mean? Dr. Killen denies its reference to
ministers. Preachers also as a title for ministers, is not found
in our Standards' list of names for ministers, but presbyter is,
and it is not given to ruling elders by them, nor by those of the
Church of Scotland, as contained in their Confession of Faith;
and for our life we cannot see why the titles of governors and
rulers are not as good and permanent and pleasant as presby-
ters, and as suitable for ruling elders.
4. As to 1 Timothy 5 : 17, we would refer our readers to our
discussion of it in the Repertory for Oct., p. 726. It must first
be proved that presbyter means ruling elder, that is one who
rules but does not preach, before the text can be applied to
them at all. 2. The term translated "rule well" is employed
innumerable times by Justin Martyr, one of the earliest and
best Fathers, and by other early Fathers, to denote the min-
isters. 3. The presbyters that rule well were to be liberally
THEORIES OF THE ELDERSHIP, 299
supported and of course be wholly devoted to their work. 4.
If by presbyters that "rule well" are meant rulers who do not
preach, it would teach just what Papists and Prelatists want —
an order of prelatic bishops. 5. The text if explained as Dr.
D. requires, divides presbyters into two classes, one to rule
only and one to preach only, which is not what he and this
theory require nor what as a church we have. 6. This text is
not given to prove the offce of ruling elder in the form of gov-
ernment of the Church of Scotland, and it was rejected by the
Westminster Assembly which prepared our Confession. 7.
The Provincial Synod of London in 1650 say, "They, the
miiAsicrs are called such as rule ivell." 8. The term rendered
labor, in connection with especially, shows that a difference in
kind and degree of n'ork and not in ofUce is meant.
5. As to 1 Peter 5 : 1-6 we have already spoken. The pres-
byters here were to act as bishops, not for the sake of their
salaries, but of a ready mind, and they were as Dr. Killen con-
cludes ministers. "The exhortation of v. 5 is,'' he says, "obvi-
ously addressed to ministers and can be acted upon only by
ministers," (p. 2G0.)
6. In Phil. 1:1, only bishops and deacons are mentioned, and
ruling elders must, therefore, it is said, be included under
bishops. But, if, as this theory teaches, bishops mean primarily
ruling elders, then we ask where are ministers, and if as Dr.
Miller concludes, the pastors of churches were singularly called
bishops, then only such could here be meant. Ruling elders
are not in the records at all, and to say they must be is to be
wise above what is written, and to add to God's word and to
the truth of history. Ruling elders may not have been ap-
pointed in that church. It is just as easy to suppose a church
in an imperfect state of development as to ruling elders, as in
regard to ministers, and just as, for a time, there were no dea-
cons, and according to this theory, no regular and fixed min-
istry, so may churches, for a time, have appointed rulers and
governers and brethren, as occasion required, until the office
became fixed and permanent and general. There is no proof
given that ruling ciders were at first and invariably set apart
and permanently invested with office. Their introduction may
have been gradual and informal; or this one church may have
been like some now, without a ruling elder or suitable persons
for such.
Be this as it may, so long as we have mention of rulers and
GOVERNORS and the brethren, as distinct from apostles and
presbyters, we cannot in this case of Philippi make them gra-
tuitously one and the same as bishops, and then by this gra-
tuitous assumption prove zvhat no passage alleged does prove,
800 THEORIES OE THE ELDERSHIP.
namely, the only question now in hand, not whether there are
ruling elders, but whether "these ruling elders are the ofificial
ordained presbyters of Scripture." T. S.
NO. IV.
Dr. Dahncy's Theory — Consequences from it — Responsibility
and guilt of Dr. Miller, and our Standards, and our Gene-
ral Assembly — Dr. D's proofs of his No. 5 reviezved — His
Elders r,ot those of the Synagogue — Nor etymologically —
Nor amongst the plurality of Presbyters — Not found in
his proof-texts zvhieh ive receive — His reductio ad obsiir-
duni an assumption against previous proof, and against
our StaVidards, and those of every other Presbyterian
Church — Proof of this from Drs. Hoge and Rice and our
Assembly — Dr. D's difficulty to Und names for Ministers —
Dr. D's Ruling Elder Bishops deprived of their title — The
incredible fact, its fatal bearing on his Theory — Protest
against his suspicions and charge of duplicity — Remark-
able facts from Gillespie and Westminster Assembly —
Remarkable proof from our ozvn Standards — Their use of
I Tim. 5; 1/ — Dr. D's dilemma — Caught in it — His efforts
to escape — Divine right for Boards, &c.
Dr. Dabney's fourth article contains his alleged proofs of
what he very justly asks his readers to bear in mind is the only
question in controversy, viz, are ruling elders the ordained pres-
byters of scriptpre and of the early christian writers? If they
are then these conclusions follow: 1. There are no such ruling
elders now in any church in the world. 2. None such have
been found in any church since the reformation. 3. Nor any
from the reformation up till the apostolic times who, while
ordained as the scripture presbyters, it is admitted were, that is
as preachers and rulers, nevertheless ruled only, except it be
Romish prelates. 4. No recognition nor provision is made
for such officers in the standards of any Presbyterian church in
the world. 5. Our own Standards know nothing of ruling
elders who are ordained as bishops and presbyters and clergy-
men, and fill therefore the pastoral office, perform pastoral
duties, and are clothed with pastoral dignity and authority. 6.
Our Standards positively teach that "the person who fills the
pastoral office (that is ministers) beside having the name of
bishop, pastor, minister, angel, ambassador and steward, is also
called presbyter," and that "the representatives of the people"
"are commonly called ruling elders" and not presbyters. 7.
Our Standards so far from teaching that ruling elders are to be
ordained as presbyters by imposition of the hands of presby-
THEORIES OF THE ELDERSHIP. 301
tery, prescribe no imposition of hands even of the session in
their ordination. 8. Ruling elders were never before Dr. Mil-
ler's time ordained with imposition of hands in our own church
nor in the Scotch, nor under the constitutional forms of any
Presbyterian church ; John Alasco was not a Presbyterian,
and his church was a single congregation, and he a kind of
bishop over different sorts of churches and a helper in shaping
the forms and order of the Church of England. 9. If, there-
fore, ruling elders by divine right are and ought to be, the
ordained presbyters of scripture, then the church has been with-
out them all this period, and nov/ for the first time ruling elders
and not ministers are discovered to be the presbyters and pas-
tors and bishops of the flock over which the Holy Ghost hath
made them overseers.
How fearful is our responsibility and guilt? How wicked
was it in Dr. Miller to teach that ministers and not elders are
pastors, that their office is superior to the eldership, and that
the office of the elder is inferior in dignity and usefulness and
cannot unite in imposing hands in the ordination of ministers.
Nay our very standards are profane and unscriptural in calling
the minister and not the elder presbyter, and the ministerial
office the highest in the church both for dignity and usefulness,
and for calling it, and it alone, in so many places "the sacred
office," "the holy office" of the ministry.
Now that our church, and Dr. Miller, and our General As-
sembly, and Dr. Hodge, not to name the Repertory, are guilty
of "the deep damnation of this taking off," Dr. Dabney alleges
in proof, 1. That ruling elders who do not preach are derived
from the presbyters in the Synagogue, "all of whom were
ordained to preach." 3. That by etymology and use the term
is a name of ruling office, and yet etymologically it is a term of
dignity, gravity and honor rather than of office, and in the Syn-
agogue was used for those "all of whom were ordained to
preach." 3. He says "every church had several elders all of
whom could not have been preachers." Reader, there is a
proof for you. "They could not," th^t is it is absurd and con-
tradictory to say they were. And yet he admits that in some
cases many such ivcre required; Dr. Miller makes all the pres-
byters at Miletus and all the prophets and teachers at Antioch,
and the bishops at Philippi "pastors of single congregations,"
and that "in apostolic times it was customary to have a plurality
of these bishops in a single city," and that bishop as pastor
refers to ministers he makes plain by saying "in short the title
of bishop as applied to ministers of the gospel occurs only four
times : in three of these cases there is complete proof that it is
given to those styled presbyters and in the fourth case there is
a strong presumption," &c., (Christ. Min. p. 57, 58, 55, &c.)
r»02 TIIHORIES OF THE ELDERSHIP.
4. His proof texts are very good texts, but what they prove is
just what he did not quote them to prove, and we teach they do
prove, that is, that ruling elders were "rulers" and "governors"
but not presbyters. 5. And now he adds as a conclusive and
rcdnciio ad absiirduni proof that "unless we find the ruling
elder in the proper bishop or presbyter of the New Testament,
we have no sufficient warrant whatever for the office." Now
what is this but the child's folly, who because he cannot have
his food exactly in his own way, will not have it at ail, and then
complains to his mamma that his nurse will not give him any-
thing to eat. So. Dr. D. would have you, kind readers, believe
that Because we object to his converting "the ordained bishops
and presbyters and pastors of the New Testament into ruling
elders," therefore we do not believe "they have any Scripture
warrant at all." We have said that we find them in the rulers
and govcrhors and the brethren of St. Paul and St. Luke, but
all this is nothing unless we admit that they are ordained pas-
tors and bishops and presbyters. Now we ask, 1. Does Dr. D.
think that the Westminster Confession of Faith and Form of
Government on which our Church is built "gives any Scriptural
warrant at all for the elder's office ?" Does he think the Church
of Scotland, the Free Church, the Presbyterian Church in Ire-
land and in Canada, the Reformed Church or Covenanters, the
Seceders, &c., do not believe that the Elder's office has any
Scripture warrant at all? What then do they — what did our
fathers and martyred fore-fathers believe? Did they— do
these — do any of them believe that ruling elders are the or-
dained bishops and presbyters and pastors of scripture? They
do not ! they never did since they gave record to their faith.
Do they believe that ruling elders are the presbyters in 1 Tim.
5 : 17 and the bishops whose qualifications are given in 1 Tim.
3 and in Titus 1 ? They do not. They did more — they re-
jected it. "That place was denied to them says Gillespie."
(Notes on the Wesm.' Ass., of which he was a prominent mem-
ber, p. 64.) They did more. At Gillespie's suggestion, the
Assembly put 1 Tim. 5 : 17, as a proof-text to the clause in the
Form of Government that ministers "whose office it is to labor
in word and doctrine, do moderate (i. e. act as proestos, the
word translated rule) in their proceedings." (See any Scotch
or Irish Confes. of Faith!) They did still more. They put 1
Tim. 5: 17 with Acts 20: 17, 28, I Thess. 5: 12, Heb. 13: 7
and 17, (the very passages Dr. D. & Co., apply to ruling elders)
to prove the doctrine that the minister "hath also a ruling power
over the congregation." (See Conf. of Faith as above.) The
Provincial Synod of London and not private authors therefore,
say in their work on the Ministry, pubished at the time of the
THEORIES OF THE ELDERSHIP. iiOS
Assembly, that ministers are called the presbyters that rule
well.
Now it is utterly vain and beside the question to tell us what
Dr. iving- or Dr. Davidson (a renegade Presbyterian who be-
came first Congregational and then a German Latitudinarian)
believed. What, we want to know, have our Reformers, and
the Standards of our mother churches deduced from Scripture
on the subject?
But do we admit that our own Standards teach differently?
We do not. How could they, seeing as is uncontrovertible,
that these very Westminster Standards were our own in this
country until a modification was made in the revision of the
constitution in 1788, and then their very nomenclature was the
basis of our own. Our own Standards therefore assign the
term presbyter exclnsiveiy to uiiuisters, to whom also it appro-
priates the titles of bishop and pastor. Our General Assembly
also, after discussing this theory of Dr. Dabney & Co. for three
years, decided that ruling elders are not the ordained Presby-
ters and Bishops and Pastors of Scripture, and that this theory
'.'tends to subvert the ott.ce of ruling elder by confounding it
with that of minister of the word." This was in 184-1 and the
answer to the theorists was signed by such Virginia fathers as
James Hoge and B. H. Rice, with others.
And does not the reader observe that Dr. D. by giving these
titles of bishop, presbyter and pastor to ruling elders, is driven
to the necessity of declaring "that in the apostolic church there
were but three names of permanent church officers," and that
the minister was called "the preacher," a title only used three
times in the New Testament, and angel which, if applied to
them at all, is only so in Rev. 2 : 3. Besides "preachers or
angels" Dr. D. gives "presbyters and deacons." He should
have candidly said, "presbyters who are also bishops and pas-
tors." But this would not do under the present argument
which, with any candid inquirer, must be regarded as suicidal,
destructive and a complete exposure of the weakness of the
theory. Until the close of the New Testament and apostolic
era "there were but" the above "names of permanent church
officers." Of these, ruling elders were called bishops, presby-
ters and pastors. So say these theorists, but as we have seen
without a particle of proof and in opposition to the fact that
those presbyters were, as we have shewn, all ordained preach-
ers, and to the fact that scripture calls them, as all Presbyterian
Standards declare they do, by other titles. But it must be so,
and this theory declares it is so.
How is it then, from the time of the Apostles till the time of
the Reformers, or we may say until this theory appeared? The
usage claimed for scripture was, we are told, entirely changed,
304 THEORIES OF THE ELDERSHIP.
and yet no account preserved relating to it. "The reader must
understand that in the uninspired writings the scriptural lan-
guage was speedily corrupted by depriving the bench of elders
of their proper name episcopal, bishops ; and restricting it to
the presiding pastor and teacher." ***** <'go that when
we use the word bishop in the singular number in stating the
usages of these primitive christians, we shall never be under-
stood as meaning by it the minister of the congregation."
Here there is an admitted fact. Another fact must be added
to it, viz, that just as soon as bishops were made a superior
order of ministers, deacons were made an order of ministers
also, and presbyters an order of ministers inferior to bishops
and superior to deacons.
Now observe well what is implied in this historical fact.
Ruling elders according to Dr. D. were the first officers ap-
pointed in the church, and were the bishops and presbyters.
Afterwards preaching as a gift or function was added to some
of these and constitued a class called "preacher and angel."
Now, how the ministry should come to be made the first and
highest order ; how the rulers should be made subordinate, how
the minister who as such could not, as this theory says, rule,
should become chief ruler, and presbyters come to do nothing
but under his command ; how ministers could come to be ex-
clusively called bishops and pastors ; how if the term presbyter
means essentially a ruler, and implies dignity and honor, and
"cannot be applied to the minister as such at all," should now
be given to the prelatic or ruling order ; and how bishop, which
refers to work and labor, should be chosen in place of presby-
ter ; how these presbyters could be like our ruling elders and
yet all be ordained and expected to preach as the bishop re-
quired them, as Dr. Miller admits ; how as he also admits pres-
byters became exclusively ministers and "now preaching elders
were chiefly banished from the church." (Rul. Eld. p. 104
and 102 ;) how all this could take place and yet no record of it
be found is beyond credibility. We can easily understand how,
among ministers originally equal and called alike presbyters
and bishops, the presiding moderator might become fixed and
permanent and superior in rank and power, and of this change
we have many evidences and the distinct testimonies of Tertul-
lian, Jerome and Hilary, but they also teach that the presbyters
were just what the bishops were in their days, that is, minis-
ters.
It is also to be noted that the plurality of these presbyters
was just as great, nay increasingly greater, after "note preach-
ing presbyters were excluded," and therefore the argument
drawn from plurality against all being ministers has confessedly
no force. And if, as Dr. D. insists, unless ruling elders VMist
THEORIES OF THE ELDERSHIP. 805,
be found in these presbyters of scripture and the Fathers, "we
can find no scripture warrant for them at all," and "they have
no business in our church organization at all," surely he neither
makes proof out of disproof nor establishes a conclusion where
all the facts are against it. And if, as all the world beyond
the pale of our denomination, with insignificant exceptions,
and many of the ablest and most profound scholars within it,
identify these presbyters of scripture and the Fathers with min-
isters, "verily," to use his own charitable words, "the suspicion
does not seem very harsh that this is a category to which he
would not be very loath to reduce them." For surely no man
can be brought to believe that ruling elders who do not and
OUGHT NOT, as such, to preach, are the same as those presby-
ters who in the Synagogue and in all ages of the church, were
ordained so as to be authorized to preach, and in practice did
preach, whenever ordered to do so. And we protest, 1. against
Dr. D's rejection as adequate proof of a divine warrant for
ruling elders, of the only passages given in proof by the Stan-
dards of the great proportion of Presbyterian churches through-
out the world, and 2. against his most unjustifiable suspicions
thrown out broad cast, not once nor twice only, of the faith and
honesty of his opponents, and who ask for facts and not fancies,
and for the plain teaching of scripture and not forced and vio-
lent conjectures.
In the Standards of the Scotch and all Presbyterian churches
derived from her, it is taught that in a single congregation
there ought to be one at the least to labor in word and doctrine
AND TO RULE. It is also REQUISITE that "there should be others
to join in government," (proved by 1 Cor. 12: 28). Now Gil-
lespie tells us that these clauses were adopted zdthout a dissent-
ing voice, and yet he also informs us that the language was
"contrived so that the first part ought to be, might hold forth
an INSTITUTION, the other part, requisite, might hold forth a
prudential conveniency for ruling elders ; for Mr. Seaman (who
with Mr. Young presented and argued it,) holds there is a
jus divinum for ruling elders, but not jus diviuum, (as in the
case of the Church at Phillippi perhaps), that there should be
ruling elders in every congregation." (Notes p. 58.)
What right then had Dr. D. to go beyond, nay to go con-
trary to the Standards of our own Church, of our mother
Church of Scotland and Ireland, of that Westminster Assembly
which gave to us our Confession and Catechisms and Directory,
and dogmatically teach, and by divine right and authority de-
mand acceptance of his inferences, as the very words of God
himself? What right has he or any other man, or any set of
men, to affirm, and to require others to affirm, that ruling elders
are anything than what our Standards define them to be, and
20 — VOL IV.
806 TIIKORIUS OF TllK KLDERSHIP.
that ministers are not the presbyters which they declare and
define them to be? What right have they to teach, as of divine
right that ruling elders are presbyters, and ministers not pres-
byters? What right have they to say that ministers are not
rulers, when our standards say, "as it is his duty to be grave
and prudent and an example to the flock and to govern wi;ll,
(the very terms of 1 Tim. 5: 17, rule well) the house or
kingdom of Christ, he, the minister, is termed presbyter or
elder," which is proved by 1 Peter 5 : 1, a text which in spite of
this is given by them to ruling elders, and by Tit. 1 : 5 and again
by 1 lim. 5: 1, 17-19? What right have they to afhrm and
teach as of divine authority that ruling elders are pastors and
are made such by the Holy Ghost, and by Him put into the
pastoral office, and that in the very face of our Standards,
which apply both to ministers and exclusively to ministers ; and
again use 1 Tim. 5 : 17 — and that part of it too zvhich is given
by these theorists to ruiijig elders to prove that "the pastoral
office is the first in the church," &c. And what right have they
to impugn the honesty and the Presbyterianism of those who
affirm all these affirmations of our Standards, of our General
Assembly, and of all other Presbyterian churches? We re-
pudiate all such right. We will not be brought into bondage
of any man ; and when our elders understand the nature of the
yoke into which they are asked to put their consciences, and
remember that privilege and duty, rights and responsibilities,
are correspondent, they will take heed how they are brought
under the vow and woe of a pastor, a bishop and a presbyter.
Dr. D. prepares a dilemma and is himself taken fast hold in
it; for if no such ruling elders as he requires existed, as we
have seen, in the Synagogue, nor in the New Testament, nor
in the christian church until this present hour, then he destroys
the eldership, for he says he uill have these or none. But on
our theory, ruling elders are found in the rulers, in the govern-
ments, in the brethren of scripture, and throughout history in
many analogous officers. Blondel, and Boyce after him, show
that while ruling elders cannot be the presbyters of the primi-
tive church, who were ordained to preach, baptize, &c., they
may be analogous to the seniors of the people, questmen, sides-
men, assistants, aldermen, ancients, vestrymen, representatives,
commissioners, governors, &c., and thus have a historical suc-
cession preserved.
The peculiar view of the eldership Dr. D. & Co. insist on
being made of divine right and forced upon Scripture, leads
"to the subversion of the office of ruling elders," as our General
Assembly in 1844 said, "by confounding it with that of the
minister of the word." This it does by ascribing to it the
same names, qualifications, order, office and functions. For if,
THEORIES OF THE ELDERSHIP, 307
to use the argument of Dr. Miller, (Christian Min. p. 61,) the
ministry has been constituted a distinct office from the elder-
ship, we would confidently expect to find a different commis-
sion, different qualifications prescribed and different sphere of
duty assigned. Uut on the contrary, according to this theory,
the inspired writers give to both the same names, the same de-
scription of their character, and enjoin upon them the same
duties.
Dr. D. goes far to show that the ruling elder does require all
the QUALIFICATIONS that a minister does ; that "his function is
as purely a teaching function as that of the preacher," that
''preaching, so far from Leing nearly all of religious teaching,
is less than half;" "and therefore the ruling elder should be apt
to teach, though he is never to mount the pulpit." But why so,
we cannot imagine. For Dr. D. goes on to tell us that we
should have found in any ancient city, "that the sole difference
of qualification we would need to seek in the preacher above
the elder would be the gift of fluent and perspicuous public
speech, as to all else the same * * * which would suffice for
the elder would suffice for the preacher;" and as Dr. Miller
admits that the presbyters of the Synagogue and Church were
all ordained to preach when necessary, why should they be
debarred from the pulpit or from administering baptism and
the Lord's Supper.
Dr. D. has found out a divine right which allows the church
noiv to create a vast and vital difference between the elders of
the primitive and of the present age. Originally their ordina-
tion was the same and their qualifications the same, and their
right to preach and mount the pulpit the same, provided theirs
was a gift of fluent speech. Originally they ordained by impo-
sition of their hands, even ministers, as in the case of Antioch
(Acts 15, and Dr. Miller, Christian Ministry.) They were
also pastors and teachers, apt, that is adapted and qualified to
teach, and were "nearly half" preachers.
But nozv ministers must submit to a systematic plan of special
education, and must pass through a course of obligatory trial—
and receive a different ordination. We must have seminaries
and professors, and boards— libraries, and buildings and en-
dowments, all the arrangements of a long and thorough pro-
fessional education.
And why? because in the beginning the scriptures were ver-
nacular and could be at once understood and explained Noth-
ing however could be more gratuitous as an assertion, and more
baseless as a reasom To whom, and how long was the Svriac
Greek of the New Testament and the Hebrew and Chaldaic of
the Old, vernacular and easy of explanation? The very re-
verse of his statement is true. Received and authorized ver-
308 THEORIES OF THE ELDERSHIP.
nacular translations are nozv in the hands of all well educated
gentlemen, so that with fluency of speech they could at once
explain and enforce the Scriptures.
Let no man say "it is impossible for the church now" to carry
out what by divine right Christ instituted and ordained, or that
"the great change of circumstances compels us to modify" and
change what Christ and His apostles left permanently and defi-
nitely arranged. Surely if ruling elders are the first officers
appointed in the churches, and are the ordained presbyters,
pastors and bishops of scripture, man cannot so change their
ofiPce as to make a difference in ordination, in qualifications, in
education, in aptness to teach and to reprove and convince
gainsayers, &c. No, elders must be and do all that the scrip-
ture presbyters were and did, and the very facts admitted are a
palpable proof that this theory is not that of Scripture. And
in the name of consistency, let not those who allow "new cir-
cumstances to demand" that divine offices, functions, qualifica-
tions, ordination, liberty of action "shall be modified according
to the whole system," talk any longer about the necessity of a
divine specific warrant even for the mode and means by which
divinely imposed duty may be best carried out in other matters
as in ministerial education. T. S.
NO. V.
Dr. Dabney's theory novel — The ruling elder not even called
presbyter in our oivn standards nor in those of ajiy other
Presbyterian church — Nor do they alloiv ruling elders to
be the bishops and pastors of scripture — Hozv Dr. Dabney
attempts to get over this admitted fact as to other churches
or.d the Reformers — John A. Lasco and the Bohemian
■ brethren compared uith the French, Dutch, Scotch,
Genevan and other churches — The admitted facts are
suicidal and destructive ^io this theory — Dr. D. does not
distinguish betzveen divine right of the eldership and of
every thing connected zzith it, such as mode of election and
tenure of office — Direct collision of him and Dr. Adger
zvith Dr. Miller — Our book and its theory not repudiated
at Princeton — Ourselves suspected by both these charitable
D. D's of insincerity and double dealing — The fables
turned — "Very funny" — The elder's Shorter Catechism —
Conclusion of the whole matter by the application of the
compromise of the Constitution — agreed.
This article of Dr. Dabney's is devoted to the review of some
of our historical statements and corollaries from them. We
affirm that the ruling elder was not in its strict official meaning
either called or regarded as presbyter, by our fathers and the
'rili:OKIKS OF TIIIC ELDERSlIir, 309
founders of our church. This theory makes him to be the
ordained presbyter, bishop, overseer and pastor of the New
Testament and of the Primitive churches; and we maintain that
this theory is novel, an innovation and revolutionary in its
character. In a "large" appellative sense, the reformers called
him sometimes elder, but not till long after, was he called ruling
elder. Other and various names were employed and were in
use even in this country until the revision of our standards
introduced into general use the present title of ruling elder,
■reserving for the minister alone the title of Presbyter. Even
now in the Form of Government of the churches in Scotland,
Ireland, and elsewhere, ruling elders are spoken of under the
title of "other church governors," "commonly called elders,"
and \^ e know that in the Westminster Assembly's book, the title
of elder and of ruling elder was discussed and rejected, because
it seemed to confound it with the ministry from which it Aas
ever, and everywhere, been carefully distinguished. They re-
fused therefore to employ I Tim. 5 : 17, "The elders or Presby-
ters that rule well" — to prove the office, and appropriated it
more than once to prove that the minister was essentially a ruler
as well as a preacher, and that he "ought to preside in church
courts," — to be proestos, the word used in I Tim. 5: 17. Our
own book also uses this text, I Tim. 5 : 17, to prove that the
minister had the title Presbyter given to him because "he gov-
erns well," or as it might be, "rules well." It also uses it in
connection with the ruling elder but only as we believe — and
as the application just quoted proves — to show on what ground
Reformed churches "commonly called them ruling elders,"
namely because in a "large" appellative sense of the term, they
were supposed by some to be meant by "those that rule well,"
and might, as others thought, properly receive the designation
of Ruling Elders.
The theory of Professor Dabney is in direct opposition to
our Form of Government, since it makes the ruling elder prop-
erly and officially the ordained Presbyter, Bishop and Pastor,
EVERY one of zi'hich titles our book limits exclusively to min-
isters. His theory is, therefore, he must admit to be a novelty.
Dr. D. must admit this, for this is what must be understood
by his not being at all concerned to discuss the question that
Calvin and the Reformed Divines generally and the Westmin-
ster Assembly and the first and second (and also the present)
Scotch Books of Government are against him. Now Dr. D.
knows very well that Christianity is a historical religion based
on facts and testimonies and a transmitted ministry, and other
institutions ; and that this kind of evidence is vital, and the want
of it damning to any alleged doctrine or practice, as for in-
stance the Sabbath, infant baptism and church membership,
310 THEORIES OE THE ELDERSHIP.
prelaticil assumptions, &c. And if our doctrine of the Ruling
Eldership is a corruption and Dr. D's is the original, then it
foHows that for sixteen hundred yeirs the church has been
without an ofPce which was instituted by Christ as of Divine
right and necessary, and yet rot a title can he found relating to
the matter. Now as Dr. Miller says about baptism of infants,
we ask, "can this be admitted? Surely not."
The question before us pertains to an office, an office having
certian fixed names, qualifications and ordination, alleged to
have been instituted by Christ and his Apostles in all the
churches, and to be found in the earliest churches. Historical
evidence is therefore all important, and that it is so. Dr. D.
proves by his anxiety to state anything which as a fact might
relieve his hopeless condition, and by throwing out as usual
wholesale suspicions as to our accuracy and reliability, and that
by alleging that the practice of Calvin and the other Reformers
and of other churches is wrong.
"Our sweeping statements," says Dr. D., "are far from being
accurate," and what is the proof of this very sweeping charge?
Why, gentle reader, if you will believe it, it is nothing more nor
less than that a certain John A. Lasco in the time of Edward
VI, "uniformly practised ordination of elders by imposition of
hands in the Presbyterian churches in London under him."
To this is added the practice of the Bohemian brethren. But
as for the admitted practice of Calvin and the early Scotch
and of the French and Dutch churches, why they were and are
certainly wrong, and the evidence of the New Testament was
not, and is not accurately comprehended by them. (Now here
is something very curious.) In our simplicity and ignorance,
we had thought that in this very question, the opinions and
practice of Calvin, Knox, Melville and the Books of Discipline
and the Westminster Standards had great, yea authoritative
weight in determining what is and is not clearly revealed as of
Divine institution and necessary and Presbyterian, and that
their views and those of the once glorious churches of France
and Holland were immeasurably more to be depended on than
John A. Lasco and the Bohemian brethren. And if Dr. D. will
re-examine the First Book of Discipline and the Form and
order of Election of Elders and Deacons in the church of Edin-
burgh, both published in 1560, John Knox being minister, he
will find, that so far from his statements respecting them being
correct, from the beginning their mode of election was very
solemn and similar to that still followed in Scotland and in most
of our own churches ; and are we to go from such churches and
from that Scottish church, which is the mother of us all, to
Lasco and the Bohemians?
THEORIKS OF THE ELDERSHIP. 311
Who was Lasco? A very clever, zealous and gfood man no
doubt, but was he a Presbyterian? Was his own little congre-
g-ation and the three or four others in London of different
kinds, over ivhicli he exercised a kind of bishoprick, Presby-
terian ? Did he not write a revision of the church of England's
Forms, and report for the continuance of church wardens, dea-
cons, priests, and rural deans, and whose churches, when he re-
signed, chose Gundal bishop of London as their superintend-
ent? And PS to the P)ohemians. is it any argument to adduce
a practice of those who chose laymen for their ministers, con-
secrated leavened bread, re-baptized all who joined them, and
who afterwards conformed to the Zuinglian church?
What has all this to do towards relieving the overwhelming
demonstration that ruling elders are not the ordained presby-
ters, bishops and pastors of scripture, found in the fact that
they are not so regarded now by the standards of any Presby-
terian church in the world, nor in those of any since the refor-
mation ; and that Luicer who believed in /ay-elders, that is in
what we call ruling elders, would find no example of them in
all the Greek Fathers? Blondel was as unsuccessful among
both Greek and Latin Fathers, and that therefore which has
been everywhere and always rejected or unknown, cannot be an
institution of Christianity.
Dr. D. with Dr. Adger seems not to have realized the evident
distinction between the divine warrant for ruling elders as an
off ce, and for any particular mode or term of their election. It
may be of divine right that there shall be ruling elders, or rep-
resentatives of the people, and yet not of divine right that they
shall be elected for a year, or two years, or for life ; or that they
shall rotate in active and earnest service for the church ; or be
ehcted in one way rather than in another. The ministry as an
off ce may be of divine right and yet it is not of divine right that
it can or cannot be demitted ; or in wh^t way the minister shall
be elected pastor ; or prepared and ordained ; or become a pas-
tor or a stated supply; or be removed from one church to an-
other. The Lord's supper is of divine right but the mode,
manner and times of observance are not of divine right. And
the ruling elder might even be the presbyter or the ruler and
governor of scripture, and yet the mode of election, the tenure
of offce, and the rotation of service be left to the wisdom and
prudence of the church. Our church hns not made either of
these points essential by divine right. The mode of election is
left to the churches and while the office is declared permanent,
yet it is not made so by divine right nor so as that it cannot be
demitted and by removal become inoperative. Dr. Miller
teaches that the very mode of election recently denounced by
the Southern Presbyterian is the most in use in our own and
■812 THEORIES OF THE ELDERSHH*.
Other churches, and that in the early churches, in the churches
of France, in the Reformed Dutch church ; the office is either
not perpetual or the service is rotary, and so far was he from
an undiscriminating application of divine right to such points
of order that he distinctly states, "zve do not suppose there is
ANY infringement of the Presbyterian principle in that annual
election of ruling elder formerly and still practised." (Rul-
Eld. p. 374.) Our opinion formerly and still held on this point
as a question of expediency is entirely distinct from our theory
of the nature and office of the eldership, and so far from being
repudiated at Princeton was thus spoken of by Dr. Miller who
goes on to say, "where a church is large, containing a sufficient
number of grave, pious and prudent members to furnish an
advantageous rotation, it may not be ivithout its advantages to
keep up some change of incumbency of this office."
And Dr. Archibald Alexander selected as his text-book for
church government, &c., our work on Presbytery and Prelacy,
in which our views of the Eldership are distinctly embodied,
and such was his estimate of the work and of our views that he
sent the written information of his choice through Dr. James
A., in a note dictated on his dying bed. Have different opin-
ions prevailed in our church on the permanency and periodic
exercise of the eldership? Yes, at all times, and they have
even been practically carried out until the General Assembly
decided it to be irregular, declaring however that "it cannot
invalidate the ordination of persons thus elected," (in 1835.)
THE elders' SHORTER CATECHISM.
And now we would be glad to give our readers and Dr. D. a
little relaxation, and "as he says this is really very funny !" we
affirm again that our standards do not teach that the ruling
elder is the ordained presbyter, bishop, and pastor of scripture
which Dr. D. affirms he is. Suppose then we go through what
we may call the Elder's Shorter Catechism.
Do our standards then ever call ruling elders presbyters?
They never do. Do they ever call them bishops or pastors, or
their office the pastoral office? Never. Do they not call
elders shepherds, watchmen, overseers and teachers? Never.
Do they not make the elder's office, the essence of which is rul-
ing— the primary and fundamental office in the church? On the
contrary, they always put the ministerial off.ce first in order,
declare that it is the first for dignity and usefulness; and on
several occasions speak of it, and of it alone as "the sacred
office" and "the holy office." Do they not call ministers a class
of ruling elders? Never. Do our standards not teach that
ministers as such have no power to rule or govern ; that if they
have not been ruling elders before becoming ministers, they
THEORIES OF THE ELDERSHIP. 313
must as Dr. D. says, be introduced among the elders in order to
become rulers ; and that as Dr. Adger says it is only as ruling
elders and representatives of the people, ministers sit in Ses-
sion, Presbytery, &c. ? Never. Have out standards no form
introducing ministers into the eldership and giving them the
ruling power? Nobody ever before heard of such "a very
funny" thing. On the contrary they expressly say the minis-
ter is called presbyter "because he governs or rules well." Do
they not apply to ruling elders the qualifications laid down for
bishops in I Tim. and Titus, and also Eph. 4: 11, I Pet. 5: 1,
and Acts 20 : 28. No, they apply them exclusively to ministers.
Do they not make preaching a new function added by Christ to
ruling elders? No, it was the function of a sacred and sepa-
rate ofi:ce from the days of Enoch through every period of the
church's history. Were there preachers and preaching in the
Jewish Synagogue? Yes, by persons called angel or bishop or
presbyter. Were these official presbyters all ordained to preach
and required to preach whenever called upon ? Vitringa and
Stillingfleet both say so, and Dr. Miller admits in several places
(Rul. Eld. p. 37, 46, 54, 70, 75, 77, 100,) that this was the case
both as to the presbyters of the synagogue and of the Fathers,
though he thinks some very seldom preached, and yet he admits
that afterwards they all became preachers. Can our ruling
elders who never preach and were never ordained, nor expected
to preach, be the same as these presbyters? Most assuredly
not, for if they were, then as Dr. D. says, they must be trained
and educated and set aoart to their office by presbytery. Do
our standards apply I Thess. 5: 12, 13, and Heb. 13: 7, 19, 21,
to ruling elders as these writers do? They do not. but apply
them to ministers only. Do our standards apply to ministers,
I Tim. 5: 17, *'the elders that rule well" which these writers
apply exclusively to elders? They do and they teach that "as
it is the DUTY of ministers to govern or rule zvell (using the
very words) in the house or kingdom of Christ, he is termed
presbyter." But how do our standards prove this? They do
it by I Pet. 5: 1, "the presbyters who are among you," &c., by
Titus 1 : 5, "and ordain presbyters in every city ;" and by this
passage of I Tim. 5: 1, 17, 19, inclusive. But is not one verse
— V. 17, applied also as a proof text after the definition and
description of ruling elders? It is. How then do you recon-
cile this with their calling ministers presbyters, and with their
reason for so doing, namely, because they rule or govern zvell,
which are the very words of v. 17 ? In this way after defining
ruling elders to be "properly the representatives of the people,"
&c., they add that "this office has been understood to be desig-
nated by the title of governments and of those that rule zvell,"
thus shewing the ground on which they were so called by
81-4 THEORIES OF THE ELDERSHIP.
many, while they do not, and could not have agreed to affirm
that they are in fact so. But is not Chapter V of our Form of
Government headed "Of Ruling Elders," and why? Because
they were then, and are now, "commonly called" such. But
how do you answer the objection that it is only on this one
occasion our standards call ministers presbyters? We answer,
1. That once is as good as a hundred times. 2. They do not
even once call ruling elders presbyters. 3. There was no
occasion for repetition, bf^cause this name was not commonly in
use for ministers. 4. The same is true of the names, angel,
ambassador and steward. 5. Once for all, therefore, they at-
tach to ministers the name presbyter and sustain it by "the
presbyters that rule well" of I Tim. 5: 17, "because it is the
minister's duty to govern well." Does this new theory of Dr.
Dabney and others openly teach what is contrary to this? It
does, and Dr. Dabney in this very article says that elders are
presbyters in the strict and official sense, and he proves this by
the very words our standards use to prove that ministers are
presbyters.
Is the term clergy appropriate to ministers in a sense not
applicable to elders? Yes, because the first minister chosen
after our Saviour's death was chosen by the cleron or lot, and
set anart by the imposition of hands of the other ministers, to
the cleron — lot or office — of this ministry, and hence the word
clerical or ministerial office.
Did Dr. Miller practically use the term? Yes, he published
a vo'ume on "Clerical manners and habits," in which he speaks
of the "sacred office" and says, "it is the most truly honorable
and important under heaven," p. 13: 14. Did Dr. Miller be-
lieve that ruling elders were not of this clerical order, but of a
different and inferior order? He did. Did he think this dis-
tinction ought to be kept up? He did, and thought we could
not otherwise be faithful to Christ. Why did he then object
to ruling elders being called lay-elders? Because he thought
it led many to think they are not, as he and we believe they are,
spiritual and ecclesiastical officers.
Has Christ attached to the eldership any authority beyond that
which he made to inhere in the body of the church of which
they are the reoresentatives? According to our standards, the
office was instituted for the good, and elders act in the name
of "the whole church ;" and our General Assembly in 1827
decided that "the discipline exercised through them 'was' by
their constituents in whose name and by whose authority they
act in all that they do." "This, however, does not mean" as
Dr. Miller who quotes it (Rul. Eld. p. 266) remarks in a note,
"that they do not act in the name and by the authority of
Christ," but that it is Christ's design that they should so act.
THEORIES 01? THE ELDERSHIP. 315
May not rulino^ elders moderate a session? No. "The pas-
tor or some other minister shall always be the moderator of
session." May an elder convene the session? No. "The pas-
tor has pozvcr to convene the session whenever he may judge it
rcnnisite, or when requested to do so by two of the elders."
Must an elder in order to sit in Presbytery be delegated spe-
ciallv by the session of his church, and if not known, produce
a certificate of his regular appointment from the church which
he represents? Yes. Who elect elders? The congregation.
Can a congregation elect, that is make — as in the case of an
elder, a minister? No. Only a Presbytery can do that. A
congregation can elect a fastor by calling one who is a minister
to labor among them. Who ordains elders? The minister.
Who ordains the minister? The presbytery. How is an elder
ordained? "The minister shall proceed to set apart^^the can-
didate by prayer to the office of ruling elder or deacon." Why 1
are elders and deacons ordained exactly in the same manner?
They are by one and the same form. If an elder becomes un-
acceptable, can he cease to act? Yes. If he removes from one
church to another; is he still an acting elder? No. Is this
true of a minister? No, it is not, for go where he will, he is
still an active, efficient minister. Do our Standards then in
every way make a fundamental distinction between ministers
and elders in name, office, dignity, usefulness, ordination, power
and prerogative ? They do. By what texts do they prove the
divine institution of ruling elders? The very same we employ
— that is, 1 Cor. xii : 28 ; Rom. vii : 7, 8 ; and Acts xv ; and by 1
Tim. v: 17 — for the name. The original terms in the EngHsh
translation being rendered "elders that rule well," hence ruling
elders. We cheerfully employ the same name in the large
sense of the term, and call them ruling elders. Do these theo-
rists, as our standards do, regard these texts as sufficient to
prove a divine warrant for this office? Tlicy do not. Dr. D.
says unless ruling elders are the ordained presbyters and pas-
tors and teachers of Scripture, they have no divine warrant
and have no business in our system. Dr. Thornwell, also, says
it is idle to say the Apostle by "government" meant governors.
Dr. Breckinridge and all of them ignore Acts xv altogether
as a clear proof of elders in the chosen "brethren," the repre-
sentatives of the churches. Are not our standards, then, "dis-
reputably ignorant of the Presbyterian system ?" So it would
seem. And does "our General Assembly also put the eldership
in a very anomalous position?" It must be admitted that,
according to this theory, it does ; for though the Southern Pres-
byterian said it was new to it and its readers, yet it is a fact
that after three successive years' discussion it decided that
"ministers are possessed of all the powers belonging to ruling
316 THEORIES OE THE ELDERSHIP.
elders — that imposition of hands is a declarative ministerial act
and ought to be performed, therefore, by ministers alone — that
ruling elders are not bishops, pastors, ministers, nor even pres-
byters, in exactly the same sense that ministers are — and that
the theory which makes ruling elders presbyters and claims for
them the right to impose hands in the ordination of ministers,
tends to subvert the office of ruling elders by confounding it
with that of minister of the word." "It is the doctrine of the
Independents and not of Presbyterians," adds the Assembly,
"that ruling elders had the right to impose hands in the ordi-
nation of ministers." And the General Assembly goes on to
say, "in favor of the decision of the Assembly, or rather of the
last two Assemblies, it can be shewn that the decision accords
with the word of God, with the very words of our Constitution,
with the uniform practice of those who framed the Constitu-
tion, with the uniform practice of all other Presbyterian
churches, and we cannot but express the hope that a matter
which has been decided by a full and careful examination by
the whole church and by such large majorities, may be con-
sidered as settled, and it will not be made a subject of future
agitation."
Ought not these highly esteemed brethren to be satisfied
with that decision, and with our standards, and with the elder-
ship as there held forth ? We are, and we think they might be.
These were good enough for Dr. Miller, Dr. Hoge, Dr. Rice,
&c., and they are good enough for us.
Might we not, then, close the controversy by a compromise?
We think so, and we are ready for it. What is it? It is to
go back to our standards and just call the ruling elder what they
call him, and the minister by all the names, including presbyter,
which they call him ; by believing that all the passages they
apply to ministers do not apply in the same sense or properly
to ruling elders ; and by greatly magnifying the office of the
ministry as they do and as the Apostle did. Finally, ought not
ruling elders to be very thankful to us for defending them from
the imposition upon them of clerical titles, clerical office, clerical
duties, and clerical responsibilities? We think so, for who
among them could endure to be clothed with the pastoral office
without education, fitness, desire, or opportunity for it — with-
out, in short, a call to the ministry?
OPINION OF CHANCELLOR JOB JOHNSTONE. OF
SOUTH CAROLINA, ON THE ELDERSHIP.
Messrs. Editors : I am at liberty by a letter from Chancellor
Job Johnstone, who is one of the oldest and ablest judges of
S. C, and everywhere venerated as a veteran and actively
prominent Ruling Elder, to publish the following opinion, writ-
ten soon after the appearance of my first article in the Reper-
tory. That his perusal of the entire argument has not altered
hisopinion will appear from a note in Sept., in which he says,
"I entirely agree with all you have said on the Eldershop in the
Princeton Reviezv, and long to see what you have yet to say
upon it;" and from one of Dec. 24, in which he says, "My faith
in your positions has held out to the end. I have read your
third number and am still of the opinion I expressed in my long
letter." The opinion is independent and very original and will
well repay persual. It gives also an original and startling
opinion on the origin of our present discord and disunion.
Thomas Smyth.
I have read with much pleasure your article in the Princeton
Reviezv. I see not how it is to be answered. It seems to me
to exhibit the true view of the question. The confounding the
merely lay rulers of congregations, appointed by them, with
the clergy appointed by the higher courts of the church, with
distinct and higher functions, by assigning to both classes the
same grade and order, does aopear to me, not only a contradic-
tion of the views of the Scottish Reformers and of the teach-
ings of the Bible, but of common sense. As you say the
fundamental principle involved in the dissemination of the
Gospel is preaching and not ruling. The normal idea is that
the gospel is sent ab extra to a people destitute of it.
They have no church to govern ; but are first to receive the
gospel and then become organized. It is only after the gospel
is implanted that organization and of course government be-
gins. When the Presbyter (the minister) is called by the
organized body to take the oversight of them, he thereby be-
comes a ruler among them. This makes him a ruler in the
congregation by its own choice. In this latter capacity and in
the same way he becomes colleague with the elders whom they
choose. It is only in this particular, that a parity exists be-
tv;een the two classes. This is my view of the matter ; and I
believe it to be the view of Presbyterians abroad and generally
at home.
318 THEORIES OF THE ELDERSHIP.
The elders who are deputed to represent the congregation in
the higher courts, act in these courts only as representatives of
the congregation. Of course when sitting there they have a
voice and a vote in the proceedings of the body, and among
other things upon the licensure, or censure or deposition of
ministers. And they may vote upon the ordaining of a min-
ister, but to take part in the ritual of ordination is no part of
their function ; and my blood runs cold, when I see them, as I
have seen them, join in laying on of hands, &c.
In all this I may be wrong, but these are my sentiments.
On the Elder question which agitated the church in this
country some years ago, I thought and still think there was
much misplaced excitement. Each congregation is entitled, if
it chooses, to be represented. And this is enough, in all reason,
to secure the interest and safety of the congregations of the
people or loos. They cannot be oppressed unless by their own
neglect. And if a measure injurious to them should pas^:- at a
Presbytery in which they are not represented, they have only
to take the alarm and delegate to the next and review or rescind
it. What more can be demanded by them ? That they should
claim to annihilate a Presbytery by this mere vis inertiae of
staying away from Presbytery? Can they extinguish the
church in this way? In a region of country where there are
no churches, (and of course no elders,) surely ministers may
meet as a Presbytery ; and after congregations have sprung up,
do they become possessed of the singular privilege of stopping
the wheels of the church, and taking away the rights of the
ministers by either wilfully or negligently ab.staining from ex-
ercising their own?
There is one point on which I would, with deference, diflFer
from what I understand to be a view entertained by some lead-
ing men in the church, and that is in relation to tenure of elders.
I abhor democracy in all its aspects, and would not willingly
assent to the periodical election of the elders. It will produce
evil, and only evil continually. Give me a stable representative
government. But none of your democracy or congregational-
ism in church or State.
I believe that the Congregationalism of New England is full
of all the anarchy of which we have had such bitter experience
in the civil affairs of these States for so many years, and of
which I see no happy end. The Independents of England
ruined the noble struggle for popular government there, and I
fear — / think I see — that the Independents of New England
are ruining the noblest structure of government ever possessed
by man, in America. Lord grant that I may be mistaken.
J. Johnstone.
FIVE THEORIES OF THE ELDERSHIP— STATED
AND COiNTRASTED.
We propose in a concluding article to bring together the five
Theories of the Eldership, that your readers may at once per-
ceive the points of contrast, and
I. THE V/ESTMINSTER FORM OF GOVERNMENT.
This Form was adopted by the Church of Scotland and con-
tinues to be embodied in the Confession of Faith of that church;
and in all its affiliated branches in Scotland, Ireland, America,
and in every part of the world. It was also the Form of Gov-
ernment of the Presbyterian Church in the United States, and
formed the basis for the nomenclature and much of the form
and usage of our present revised Form of Government.
• This Form of Government recognizes three orders of offi-
ceers and off.ces in the church, each distinct and separate, and
each having qualifications and functions, that is, work and
duties, which it has authority and power to discharge.
Ministers, when there is only one in a church, are according
to it called Pastors, to whose office it belongs to pray in public ;
to read the scriptures publicly ; to dispense the word and other
ordinances, to bless the people; to take care of the poor, "and
he hath also ruling poivcr over the flock as paslor." This point
was much argued and emphatically taught, and is proved by
I Tim. 5 : 17 ; Acts 20 : 17 and 28 ; I Thess. 5 : 12 ; Heb. 13 :
7 and 17.
The minister is to moderate all ecclesiastical meetings.
It gives to ministers alone the right to ordain ministers by
imposition of hands. This point was elaborately discussed in
controversy with the Independents and is enforced in several
distinct sections.
According to this theory, therefore, and in direct conflict
with the theory of Dr. Dabney and others, the ministry is 1. a
distinct and separate order of office from ruling elders. 2. It
is a superior and pre-eminent office. 3. The qualifications pre-
scribed for a bishop in I Tim. 3, and in Titus belong to it. 4.
In its very nature it implies a ruling power, so that the minister
is ex-officio a ruler. 5. He is the presbyter of scripture. He
is the presbyter that rules well, that were over them in the
Lord, that were convened by Paul at Miletus, that were ad-
dressed by Peter, to whom the collections for the poor saints
at Jerusalem were sent up. They are the pastors and teachers
320 THEORIES OF THE ELDERSHIP.
of St. Paul, the ministers commissioned by Christ, and instead
of being a new function attached to the eldership, evangelical
pastors are successors of the Priests and Levites who were to
be continued under the gospel, (Is. 56: 21.)
Ruling Elders, according to this Form, are not called by
this name. This was denied them, as Gillespie informs us, be-
cause it belonged to ministers and the use of it might tend to
confound the eldership with the ministry and destroy it. They
were therefore called "other church governors," and it is said
Reformed churches commonly call them "elders," but not rul-
ing elders as stated in our book.
These governors or elders "are to join with the minister
(not the minister with them,) in the government of the church."
This is proved only by I Cor. 14 : 26, and Rom. 12 : 6 ; and I
Tim. 5 : 17, was after very full discussion, denied them, while
not one of all the other passages appropriated to them by Dr.
Dabney and others was applied to them but were strictly limited
to the minister.
It is also taught that there "ought in every single congrega-
tion to be one to labor in word and doctrine and To rule/'
(which is again proved by I Tim. 5 : 17, and Heb. 13 : 7 ;) "and
it is also requisite that there should be others to join in govern-
ment," in which, as Gillespie informs us, it was taught that the
ministry was by divine right essential to every church, but
that while the eldership as an offce was of divine right, it was
not of divine right essential that elders should exist in every
church.
II. our form of government.
In interpreting our standards let it be borne in mind that in
1729 the above Form of Government was formally adopted by
our church "as agreeable in substance to the \\ord of God, and
founded thereupon," and that in 1786 in view of subdividing
the Synod and constituting the General Assembly. "The
Westminster standards were revised" in connection with
Stewart's collection, and our present Form of Government
adopted.
It is therefore to be presumed that on all points of doctrine
there will be found an agreement.
In accordance with it our Form of Government recognizes
three perpetual offices or orders of officers in the church "dis-
tinct" from each other and called in Ch. xiii : 81, interchange-
ably "officers of the church" and "ecclesiastical rulers." The
ministry is "the first in the church, both for dignity and useful-
ness." It is called "the pastoral office," "the holy office" (p.
441, 443,) and "sacred office." (431, 432, 439.)
THEORIES OE THE ELDERSHIP. 821
Ministers are tried, licensed, ordained and installed by Pres-
bytery. The Presbytery alone can judge, remove, suspend or
depose ministers.
Ministers also are to moderate in all church courts, and have
power to convene the session whenever they may judge it requi-
site. They are also ex-ofUcio members of session, presbytery
and synod.
A minister, when ordained, is a minister every where and
always, and is only brought into contact with the people, except
indirectly or as a preacher, when he becomes a Stated Supply
or Pastor of a church.
In cases of ordination, installation and organization of
churches, a committee of ministers is appointed by presbytery.
In all these and other ways the office of the ministry is set
forth, separated and exalted as the first in the church for dig-
nity and usefulness.
This is further evident from the names ascribed to it, the
qualifications prescribed and the proof texts by which all these
are established.
Among the names given to the minister by our standards are
five which are appropriated by the recent theory to ruling
elders, viz, bishop, pastor, minister, presbyter and overseer, and
in proof of these and the qualifications and duties implied in
them, every passage applied by this theory to ruling elders is
appropriated to the ministry except the two passages of I Cor.
12: 28, and Rom. 12: 7, 8.
"As the minister has oversight of the flock (or is overseer)
he is termed bishop. This is proved by Acts 20 : 88 — the very
text adduced to prove that ruling elders are overseers — and
there is added this note which is constitutional, having been
presented and adopted with the constitution. "As this term
bishop is peculiarly expressive of his duty as an overseer of the
flock, it ought not to be rejected."
Again, as the minister feeds the flock with spiritual food, he
is termed pastor, which is proved by Jer. 3 : 15 and by Eph. 4:
11, 12. (see on p. 411) and by I Pet. 5: 2-4, which are the very
passages employed by this new theory to prove that ruling
elders are pastors.
Again, as the minister serves the church of Christ he is
termed minister, and yet ruling elders are to be known and
recognized as ministers.
But again, as it is the duty of the minister 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.
Now. on this declaration note, 1. That as the minister "is
particularly and fully described in the holy scriptures under
the title of bishop, and as that term is peculiarly expressive of
21 — VOL IV.
822 THEORIES OF THE ELDERSHIP.
his duty," so he is also the presbyter of scripture. 2. That the
primary reference of the term presbyter is not to ruling but to
gravity, dignity and wisdom. 3. That as these qualities con-
stitute the natural foundation of authority and rule, the term
presbyter became associated with rule ; and therefore as it is
the duty of the minister to rule in the church, he is in this full
and matured sense of the term called presbyter. 4. That for
some reason not necessary to complete the idea of ruling, and
not given in the text, it is said to be the duty of the minister
to govern or rule well — wherefore is this word well? 5. The
reason, and the only reason for so unusual a term is found in
the proof texts which are I Pet. 5 : 1, and Titus 1 : 5, I Tim.
5: 11, 17, 19, including the words, "let the presbyters that
RULE OR GOVERN WELL," SO that it is here declared to be the
duty of MINISTERS "to govern or rule WELL," because the Apos-
tle says, "let the presbyters rule or govern well," &c. 6. The
minister therefore is not only the bishop of scripture and the
presbyter of scripture, but also "the presbyter that rules well."
Now in opposition to this it is taught by the new theory that,
1. The minister is not the bishop of scripture. 2. That he is
not the presbyter of scripture. 3. That it is not his duty or
office to rule at all. 4. That he is not the presbyter that rules
well, "which beyond the possibility of a doubt, refers, we are
told, exclusively to ruling elders." 5. This theory teaches that
all these proof texts are erroneously applied by our standards
to ministers and belong exclusively to ruling elders.
Ruling Elders, according to our standards, are a distinct
class of perpetual officers or rulers in the church. Of these
three kinds are first enumerated (in Ch. Ill) and each kind as
distinct and separate is treated of in a separate chapter, and
each as a distinct office. 1. We have "the pastoral office,"
which is also "the holy" and "the sacred office." Then, 2. We
have "this office" of ruling elders. And then, 3. "The scrip-
tures point out deacons as distinct officers in the church."
"Ruling elders are the representatives of the people chosen
by them, for the purpose of exercising government and discip-
line in conjunction with pastors or ministers."
Now note 1. That this definition was taken almost verbatim
from Pardovan's collections of the Church of Scotland. 2.
That unlike ministers they come directly at once, and without
any special training or education, from the people. 3. That
they are chosen by the people. 4. That they are chosen to exer-
cise government and discipline in conjunction with ministers,
whereas, according to the new theory, "ministers are first intro-
duced among the elders and set in church courts as elders, that
they may exercise government and discipline in conjunction
with ruling elders." 5. That according to this theory, as ruling
THEORIES OF THE ELDERSHIP. 823
elders are both pastors and ministers, the passage ought to
read, "in conjunction with the other pastoral elders," and in
this way the quorum question would be easily settled. G. All
the power exercised by ruling elders though instituted by
Christ is in the name, and as representatives of the people.
Thus our General Assembly in 1826 declared (as quoted by Dr.
Miller, p. 266,) "that the discipline lawfully exercised by them
is the discipline exercised through them by their constituents,
in whose name and by whose authority they act in all that
they do."
Of ruling elders it is further said, "this office has been under-
stood by a great part of Protestant Reformed churches to be
designated in the holy scriptures by the title of governments
and those that rule well, but do not labor in word and doctrine."
Now note 1. That in the Church of Scotland's Form of Gov-
ernment previously in use and the assigned basis of this, it was
said, (1) "which officers reformed churches" not "a great part
of it," (2) "commonly call" and not "has been understood,"
and (3) "elders" and not "ruling elders." Now for these
changes no authority can be given, and as an opinion — which
it merely is — is much less reliable than the original. 2. Note
the basis given in the text for this change of expression is not
in scripture which does not speak of those presbyters who rule
well, "but do not labor in word and doctrine," and this there-
fore could not be a justifiable ground for such an alleged
understanding. 3. Note that if those presbyters who rule well
do not labor in word and doctrine, then for the same reason
those who labor in word and doctrine do not rule, which would
give two distinct orders of presbyters, one to rule alone and
one to preach alone. 4. Note that if this clause is taken for
more than a general explanation, it involves our book in three
contradictions (1) in affirming that ruling elders are chosen to
exercise government in conjunction with ministers who do not
rule at all, (2) in affirming of ministers that it is a part of their
inherent official duty to govern the church, (3) in quoting as
proof that ruling elders "rule well but do not labor in word
and doctrine" the very words already quoted to prove that the
presbyter who labors in word and doctrine is by his very office
bound to rule or govern. 5. Note that all this confusion arises
from adding this explanatory clause in a form so unauthorized
by our previous standards and adding to it as a proof text one
which those previous standards had purposely excluded. 6.
Note that after all, the minister is according to our standards
and the previous standards also, the presbyter, bishop and
minister of scripture and the presbyter that rules well, and this
clause must be held merely as an explanation of the origin of
the name now commonly given to ruling elders. 7. And finally,
324 THEORIES OE THE ELDERSHIP.
that to insist on making this explanation a definition or au-
thoritative would not only involve our book in a historical
error, and in contrariety to previous standards, and in manifold
contrariety to itself, but would not in the least benefit this new
theory which denies 1. That ministers are the presbyters of
scripture. 2. That they are as ministers presbyters at all. 3.
That they are rulers. 4. That they are the presbyters that rule
well. 5. That they are bishops, overseers and pastors. 6. That
they are the presbyters, pastors and bishops referred to in Acts
20, in Eph. 4, in 1 Tim. 3 : 1, in Tit. 1 : 5, in I Pet. 5, in I Thess.
5: 12, 13, all which our standards teach, and 7. Which denies
that ruling elders be referred to in Acts 15, by the brethren
who were chosen and who sat in and acted with the church at
Jerusalem, nay which rejects as a proof text for ruling elders,
I Cor. 12, where "governments" are spoken of; and 9. Which
positively afifirms that unless the ruling elder is allowed to be,
and our standards do not allow him to be, the ordained bishop,
presbyter, pastor and overseer of scripture, there is no divine
warrant for his office at all and he has no business in our
church at all.
But in deciding whether we are right in the interpretation
of this clause and of the use I Tim. 5 : 17, much will depend on
the subsequent provisions of our Form of Government respect-
ing these two offices. Are official dignity and authority and
ru'.e attributed to the ministry more than to the eldership or
the reverse? And who can hesitate to decide?
The term ruling is frequently dropped and these officers are
spoken of as simply elders.
Their active official power as rulers only extends beyond
their particular church when "appointed delegates {this is the
term) to the higher judicatories of the church."
"Every elder not known to Presbytery shall produce a certifi-
cate of his regular appointment from the church which he rep-
resents."
One Form for "electing and ordaining Ruling Elders and
Deacons" is appointed, and imposition of hands is not included.
The same qualifications for office are required for both and the
same obligations are imposed on both, the same obediences is
required towards both ; and both are called "ecclesiastical
rulers." (Ch. xiii : 51.)
III. Our own theory differs in no respect from what we have
represented as the fair, impartial and literal interpretation of
our standards.
Beyond this we hold nothing as pertaining either to the min-
istry or the eldership except the opinion as to the mode of
election of elders, so as to have a rotation in office or in duty.
This however we hold distinctly as an opinion based on our
THEORIES OF THE ELDERSHIP. 825
experience as to what woud be expedient and beneficial and we
hold it, as we have shewn, in perfect accordance with the ex-
pressed opinion of Dr. Miller, and with a belief in the divine
warrant of the office, and we at least have always had the can-
dor to confect that in this opinion we differed from the estab-
lished usage of our standards.
IV. Of Dr. Miller's theory it may also be sufficient to say
that it differs from that represented as the theory of our stand-
ards only in one point.
Our standards adopt the title of Ruling Elders because it
had become common, and not because they anywhere teach that
the words in I Tim. 5 : 17, "the presbyters who are good presi-
dents" were properly translated "elders who rule well," and
meant really such officers ; but because many of the Reformers
had been of this opinion and the use of them had gradually
become common in the name ruling elders. The words how-
ever in their strict original sense they appropriate to ministers.
Dr. Miller adopted the view of those Reformed churches
which did apply these words to ruling elders in a large or
generic sense, and therefore he was led with Neander (in that
particular) to consider ruling elders as included under presby-
ters in this large generic sense in the New Testament and
among the early Fathers.
He also urged as a more solemn form of ordination that rul-
ing elders should with the pastor impose hands in the ordina-
tion of elders and deacons.
With these differences the theory of Dr. Miller and our
standards and ourselves are one and the same.
V. Wherein then does the theory of Dr. Dabney, Dr. Adger
and others differ from these theories?
The reply is — it differs from every one of them, in everything
essential, and it differs from itself in its form of presentation
by dififerent writers.
This theory recognizes only one order or ofifice of rulers in the
church, who are ruling elders and not ministers, and are the
ordained presbyters, bishops, pastors and overseers of the New
Testament. Our standards make the ministry a distinct order
or off.ce, make it the first both for dignity and usefulness, make
it by its very nature a ruling office ; appropriate to it, exclu-
sively, each of the above titles; speak of elders as a distinct
order chosen to rule in conjunction with ministers ; and m Ch.
xiii: 1, identify the terms officers (used in Ch. iii: 6) with
"rulers," and speak of elders and deacons as "ecclesiastical rul-
ers," and shew how they "should be ordained to their respective
offices," and "discharge their several duties."
This theory makes two classes of this one order of pres-
byters, the ruler and the preacher, and yet "the preacher as
826 THEORIES OF THE ELDERSHIP.
such is not a presbyter" nor a ruler, and yet he is "not by any
means of a different order," and yet "he sits in our church
courts as a ruling elder," and yet before he could do this "if
not already ruling elders, they must be introduced among the
ruling elders," and yet though elders are not preachers, they
must be apt to teach, and are teachers in as important a sense
as ministers are, and "his function is as purely a teaching func-
tion as that of the preacher," and preaching so far from being
nearly all of religious teaching is less than half. Ruling elders,
therefore, are clergy, have the care of souls, fill the pastoral
ofif^ce and discharge pastoral duties. They are, in fact, one and
the same, and as they are not by any means of a different order,
the distinction of class is in name merely and not in reality.
This theory, therefore, is novel, anti-constitutional and revo-
lutionary ; and as it is based not on a generic or large sense of
the term presbyter, but upon the assumption that that term
designates officially ruHng elders alone, it finds no support in
any writer, from Calvin to their own day, so far as is known
to us.
But if we are to have it, let it be digested into some one for-
mula of expression and of proof, and in the meantime, that we
may no longer be found speaking evil of dignities, we suggest a
phraseology to be adopted by our editors, and clerks of pres-
byteries, and churches generally, and that is. let elders be ad-
dressed as The Reverend Clergy, Ministers The Right Rever-
end Clergy, and Professors as Right Reverend Fathers in God,
and may they wear their honors meekly !
N. B. — This nomenclature would be very serviceable on
occasions of coHege and other civic processions, by levelling-
the number of clergy and adding other high-sounding and im-
posing titles. Elders might also wear white cravats, while
ministers could add bands and professors gowns.
N. B. 2. — We would also advise the necessity of caution in
introducing the new modes of address required by this theory
Letters addressed to the Rev. James Hunt, pastor of the Pres-
byterian church at such a place, might excite no little commo-
tion in these times of revolutionary suspicion and involve
innocent parties in danger, unless returned unclaimed to the
dead letter office. Just imagine the consternation and bewil-
derment of a quiet, sober-minded family on the receipt of
such a letter by some quondam store-keeper, lawyer, or phy-
sician of the place. It would certainly throw them either into
a fit of — laughter^or of — lockjaw.
N. B. 3. — \s we are now about to reorganize society, it is a
most favorable time for inaugurating the new order of teach-
'niKORlf:s OF THE ELDERSHIP. 327
ing^ and solemnly ordained rulins^ elders, by requiring; them, as
we are bound to do, to go through a regular course of collegiate
and theological training, that they may be "apt to teach'' and
prove themselves as good and truly teachers as ministers are.
To require them to be teaching elders and pastors with the
care of souls, without being "adaoted" and trained to teach, is
like sending our volunteers to fight without discipline or arms.
T. S.
THEORIES OF THE ELDERSHIP— THE CONCLU-
SION OF THE WHOLE MATTER.
Mistakes mistaken — The reviciver reviewed — And the right
side up again.
Messrs. Editors: In the Southern Presbyterian Review for
October last, there was the commencement of a Review of the
articles in the Repertory on Theories of the Eldership which is
well adapted to increase "the factitious value given to them by
their appearance in that Review." The very kind manner in
which their author was spoken of by Dr. Adger would disarm
any severity of criticism, even though provoked, on the part of
one who on every ground of personal or professional estimation,
cordially reciprocates the feelings which dictated the unmerited
eulogium. This was kindly intended no doubt to palliate the
severity which "he felt bound in that outspoken, manly candor
which knows no man after the flesh," to signalize some of the
many flagrant errors into which we were led. We accept his
assurance of "speaking always very plainly and distinctly but
never with any design to offend," and as we told him in ad-
vance, we ask a fair field and no favor. Our very unique and
extensive collection of books on such subjects is now at his
command, including Blondel's great work, of which, after
twenty years search abroad, we only recently became possessed
and have cheerfully subjected to his use.
We have no intention of reviewing his argument which must
necessarily be similar to that of Dr. Dabney. But as we have
not the privilege of doing it elsewhere, we would be glad to
put ourselves right before your readers by illustrating the na-
ture of some of the glaring and enormous errors Dr. A. has
signalized.
And let me say once for all, that we neither profess to be
infallible nor free from actual mistakes. In a search involving
so many and such constant references, pursued amid the en-
grossing pastoral duties of a large church, in a city, at the mid-
night hour, and now in the midst of revolutionary scenes and
of preparations for immediate war, and in the momentary ex-
pectation of hearing the booming cannon, the roar of artillery
from various batteries, the quick rattle of musketry, the fierce
shouts of the assault, the groans of the dying and the welkin
ring of victory, we could hardly fail to make mistakes And if
the most cautious mercantile account is rendered with "errors
excepted," we may well be allowed to make the same reserva-
THEORIES OF THE ELDERSHIP. 829
tion. Besides our argument is cumulative. It does not depend
upon any one, or any number of facts, but upon the force of all,
together and as a whole. We only add that we have taken
much trouble to be accurate, and have never, knowingly, mis-
represented, and that apparent errors will upon careful exami-
nation be found sustained.
1. Dr. Adger's first and harshest signalization of flagrant
error is (See'p- 579, 580,) in relation to our work on the Elder-
ship, published in 1845, in which we had a chapter in favor of
electing elders only for a term of years, though capable of re-
election, and of dividing labor so that in rotation each portion
might assume, for a time, active and self-denying duty. Of
this work Dr. A. says, 1. "Princeton at the hands of the vener-
able Dr. Miller repudiated this doctrine." 2. "It was fit pre-
eminently to be ranked amongst theories of the eldership, and
yet has been strangely omitted from this catei^ory (catalogue?)
of all the works on the subject of "ruling poivers (elders?")
3. "That work struggled hard to destroy all proof of the ruling
elder's office from "the ciders that rule well," in I Tim. 5 : 17."
Now in reply let us say: 1. We did not introduce that book
by name because we really did not know how to speak of its
great merits as they deserved, seeing it was our own, and par-
ticularly when we thought that it had been co completely for-
gotten that our exhumation of its bony skeleton would have
exhibited unpardonable vanity. Besides in these articles we
embodied the very same views of the divine right of the elder-
ship as an office in the church, and our recent argument had
nothing to do with the mode of election of elders, but was
limited to the sing'e point — Is the ruling elder the presbyter,
bishop and pastor of scripture and of our standards? Dr. A.
fails therefore to appreciate our extreme modesty and low esti-
mate of our own abilities, and to discriminate between the
eldership and the mode of its election.
As to I Tim. 5 : 17, "The elders that rule well ;" are we not
bound to struggle hard to secure this to ministers and to rescue
it out of the hands of these marauders who would actually rob
the ministry of its good name, and give it and "the pastoral
office" to elders? Seeing also that our standards employ these
very words and this very text to prove tnat because it is the
duty of the minister to govern — rule — well the house and king-
dom of Christ HE, not the elder, is called presbyter.
Dr Adger very gratuitously and without foundation alleged
that my views on the temporary tenure of the office of the elder-
ship were repudiated by the venerable Dr. Miller and by the
Princeton Rcviciv of that day. Dr. Hodge's general views are
known. Dr. A. Alexander approved, and continued to apnrove
until his death, for when not far from death he called Dr. James
880 THEORIES OF THE ELDERSHIP.
W. Alexander to him and dictated the following note in refer-
ence to our work, in which our Elder views are distinctly em-
bodied :
"When I found Church Government on my hands," said he,
"I looked around for a text book ; and on examining the others,
settled on Dr. Smyth's Presbytery and Prelacy as the best,
and determined to introduce it at once." He added, "I wish
Dr. S. to know this."
And as it regards Dr. Miller, Dr. Adger will find that in his
work on the Eldership, while treating on Election of Elders,
and after shewing from p. 271 to 274 that a temporary election
had been universal in all the Reformed and Scottish churches,
and in the French and Reformed Dutch churches, he adds him-
self and for himself, "he (Dr. M.) does not suppose that there
is any infringement of Presbyterian principle in the annual
election of elders formerly practised in the Church of Scotland,
and still practised in the Dutch and French churches," And
he goes on to say that "where a church is large, &c., it may
not be without its advantages to keep up some change of in-
cumbence in the off ce."
We think Dr. A. and our readers will allow that we get very
cleverly out of this snare, and that Dr. A. missed his mark that
time.
2. Dr. A. denies that he ever did set forth the theory we
imputed to him. Now, as we are more anxious to draw him
to us than to drive him from us, we will not insist upon our
statement, but will ask a few questions. We say, then, Dr
Adger's statements make not one order of presbyters with two
classes, as Dr. Thornwell's theory afifirms, though inconsist-
ently, since he positively declares that "the presbyter as a title
of office means a ruler and nothing more," that "beyond the
possibility of a doubt presbyters and ministers of the word are
not synonymous terms," and "that it is not applicable to min-
isters of the word." Of course, then, ministers cannot be a
class of presbyters, and generically the same. Now does not
Dr. Adger agree with these st'^tements? "The true view," says
he, "makes the ruling elder to be the aboriginal presbyter, and
the essence of the presbyterate ruling."
Mere then is Dr. Adger's one order of presbyters. They are
all ruling elders and only ruling elders. What then does he
make of prcachcrsf the only name unless it be angel left to
them, since he says of elders, "there, i. e. in vScotland, he is a
minister," a very wonderful story to tell to those who know
what Scotch and Irish elders are ! Why he continues in the
same exposition to say that his theory "views preaching as a
function, a charisma (or gift) as Neander expresses it, which
THEORIES OF THE ELDERSHIP. 831
came to be superadded to certain of the rulers. They had
suitable talents, and so were chosen and called to that work."
Does it not then follow as clear as noon day that Dr. Adger's
theory makes only one order, certain of "whom come to have
the gift or function of preaching superadded, and so were
chosen and called to that work." Ministers are called to a
work, function or office ( for Dr. A. makes these synonymous)
of the one order of presbyters. But this is exactly what we
said was his theory of the eldership, but which he now repudi-
ates. If so, we are very glad for his former statement in his
Inaugural discourse involved him in an open secession from
any further union with our Form of Government, and rendered
his theory revolutionary. Is it on this account it is popular in
the South? If revolution is demanded by truth and duty, let
it come, but let us understand each other.
Dr. A. says his theory makes the presbyters or bishops at
Miletus ruling elders ; our government makes them ministers.
(Ch. iv.) Dr. A. makes Paul's description of the bishop given
to Timothy and Titus "relate to the ruling elder ;" our govern-
ment to ministers only. (Ch. iii. and iv.) Dr. A. makes the
presbyters "whom Titus ordained in every city, ruling elders
in distinction from teaching elders ;" our government makes
them ministers. (Ch. iv. p. 413.) Dr. A. makes the bishop
of Paul "simply a ruler," to whom the "duty of public instruc-
tion does not belong officially;" our government declares that
"the office and character of the gospel minister is particularly
and fully described in the Holy Scriptures under the title of
bishop ;" and whereas Dr. A. calls ruling elders 'overseers.' our
government says "as this term bishop is peculiarly expressive
of his duty as an overseer of the flock, it ought not to be re-
jected."
See Ch. iv. and the Note which was a part of the original
constitution and is authoritative. (See Baird's Digest.) With
what face then can Dr. A. tell our elders that "they are not
sensible that the Holy Ghost hath made them overseers over the
flock to feed the church of God?" Truly this is a case "where
ignorance is bliss and 'tis folly to be wise," for if they discerned.
they must either become crazed or called with an holy callling,
for surely no ruling elder is aware "of the awful cure of im-
mortal souls which he has suffered to be bound for life upon
his shoulders."
Dr. A. calls the ruling elder "the minister," "pastor," "shep-
herd of the blood bought flock." Now our government applies
these to ministers alone.
Is it not then novel and revolutionary, and is it not perfect
"Tom-foolery" to find brethren publishing a discourse on "The
Pastoral Office of Ruling Elders?" At this rate we will soon
332 THEORIES OF THE ELDERSHIP.
have a Babel confusion of tongues, and be incapable of under-
standing one another. What would Dr. Miller have said to
such confusion worse confounded? He would have said, "these
things ought not so to be. To the law and testimony," &c.
But enough, though we could go on. But thirdly. Dr. A.
charges us with a mistake so flagrant that it must be signal-
ized, because we said that our government recognized three
orders of officers in the church and not one, and that in giving
the first "bishops or pastors," we added in a parenthesis (or
presbyters, see Ch. iv.) This is charged with unfairness and
it is said, "words are interpolated unhesitatingly to suit the
necessities of a theory." But what in the world has aroused
this holy indignation? Nothing but the conviction that our
government in Ch. iv calls those presbyters ministers, &c.»
whom in a more general reference in Ch. iii it calls bishops
and pastors, and that it limits exclusively to ministers each of
these titles, that is bishop, pastor and presbyter, and that it
thus undermines the very foundation on which this theory is
unconstitutionally made to rest.
4. And this leads to another flagrant error which Dr. A.
thinks ought to be made conspicuous. We afiirm that our
standards do most unequivocally and formally appropriate the
disputed title of presbyter to ministers, and that it never applies
it to ruling elders, and that this theory which makes the ruling
elder the ordained presbyter of scripture is manifestly uncon-
stitutional, and if our standards are correct, unscriptural. This
conclusion is strengthened when we say that the same thing
is true of the terms bishop, pastor, teacher and overseer, which
this theory appropriates to the elders and our standards to min-
isters alone, and the conclusion becomes overwhelming where
the reason assigned by our standards for giving to ministers
the title of presbyter and the proof adduced from scripture are
duly considered. That reason is "as it is his duty to be grave,
&c., and to govern well in the house and kingdom of Christ he
is termed presbyter or elder," and the proof is I Tim. 5 : 17,
"the elders that rule well," I Pet. 5:1, and Titus 1 : 5, the very
passages on which this theory essentially depends and in oppo-
sition to which the minister is here taught to be ex-ofHcio a
ruler or governor, and to be a presbyter because it is his duty
to rule or govern well, and to be the presbyter of Peter and
of Titus.
Now our flagrant mistake is that all this occurs only once.
But it does occur once and in the chapter which formally de-
lineates "the pastoral office," not the hocus-pocus "pastoral
offce of ruling elders," but of ministers. Once for all, it de-
lineates its titles, several of which do not occur again because
not commonly used, and it never in one instance calls ruling
THEORIES OF THE EL,DERSHIP. 333
elders any thing else than elders or ruling elders. The argu-
ment is decisive. According to the Presbyterian system of our
standards, the minister as such is the presbyter, and as such is
a ruler, and this theory is both unconstitutional and unscrip-
tural. The objection from the use of 1 Tim. 5: 15, in connec-
tion with ruling elders, we have already disposed of in the
Elder's Shorter Catechism. Our standards cannot contradict
themselves, and in using this same passage for elders it tnust
mean, what we think it evidently does, that they were "com-
monly called" ruling elders because many had supposed "the
elders that rule well" referred to them.
A fifth flagrant mistake is found in our assertion still made
that elders are not called ruling elders nor presbyters in the
standards of the Scotch and all affiliated churches, and were
formally and after discussion rejected by the Westminster As-
sembly in their Form of Government which calls them "other
church governors," that is besides those who are ministers;
and in their proof texts, which were discussed as elaborately as
their statements, I Tim. 5 : 17, was, as Gillespie says, "denied
them." And it cannot be believed that our standards which
were framed in accordance with them and adopted much of
their nomenclature that an antagonism so pointed as this theory
implies could possibly be found. The truth is that the term
presbyter came to be reserved exclusively for ministers and
ruling elders as commonly given to them.
Now to prove this a flagrant error ought to be conspicuously
held forth. Dr. A. refers to the Second Book of Discipline.
Now that is not in the present standards of the church of
Scotland. It is not found in her Confession of Faith. It is
the legal basis of the union of the Church of Scotland and the
State, and as such is in force legally, historically and morally,
not ecclesiastically, and knowing this we referred to the Con-
fession of Faitii and Form of Government authorized and in
use in all churches connected or affiliated with the Church of
Scotland.
A sixth flagrant mistake is our designation of this theory
"which identifies ruling elders and presbyters" as novel,
whereas it is found according to Dr. A. as old as Guthrie, Gil-
lespie, Calvin, &c. In regard to our giving 1726 "as the date
of Guthrie's producing his short treatise of the Eldership,"
we did no such thing. We said not a word or syllable on
that subject, because we knew that he never published it at all;
that a manuscript ascribed to Guthrie was presented to Presby-
tery, and we presume, published in 1726 ; and that we would
have been as much mistaken as Dr. A. is, had we ascribed its
publication to any earlier date. But the date was of no conse-
quence, and not referred to in our argument.
33 i THEORIES OF THE ELDERSHir.
The truth of our statement of novelty and of Dr. Adger's
confusion will be found in considering that "the theory which
idcutilies presbyters and ruling elders" is a very different thing
from the use of presbyter or elder in a large and defined sense
by Calvin, Knox, Guthrie, &c., as a name for elders. To be
identical is to be the very same, self same, one and the same in
every thing, not merely in name, but in nature, qualification,
duties and relations, to be in short the ordained presbyter,
bishop, pastor and overseer of scripture, as referred to in Acts
20: 28, 1 Tim. 3, Titus 1 : 5, I Pet. 5: 1, and I Tim. 5: 17.
Now this theory we pronounce more novel than Dr. Miller's
theory ; contrary to our and all other standards ; and to Ruther-
ford, Gillespie, and every other standard writer. Dr. Miller
received and adopted Neander's theory, that in the beginning
the term presbyter was generically applied to all officers, but
that portion of his theory which led him, and these theorists,
to their several results he did not adopt but reject. Dr. Miller
did probably adopt imposition of hands in ordaining elders
from Owen, and Dr. Miller did introduce weakness into his
th«:ory by adopting the generic or appellative sense of presbyter
as including elders and ministers — not elders alone, as this
theory which identifies the two, affirms. This we shall prob-
ably illustrate in some contradictions found in Dr. Miller's
works. But with this exception. Dr. Miller held to the views
of our standards and differed in this and in every other essen-
tial point from this theory.
But we must close, and we do so by observing that as an
Irishman, we have a native born right and peculiar prerogative
to blunder. But if all our blunders are like those now reviewed
and in our reply to Dr. Dabney, we caution all men not to
trespass upon or handle them, or else they may prove blunder-
busses and burst with destructive explosion in their hands.
T. S.
VALEDICTORY ON THE SOUTHERN PRBSBYl ER-
lAN REVIEW FOR JANUARY, 1861.
Apology — Reasons for delay — Leading purpose of the Re-
inciv — trciiminary remarks — Dr. Hodge's note to my
article — Our many faults and defects and malversations —
Prelacy and Presbytery distinguislied — Different orders of
officers not Prelacy, but different ranks of one order — The
use of Presbyter— Caivin — Cahdn's distiiiCtion not the new
theory — IVhat this theory is — 71ie Irish Book of Discipline
misii'.derstocd^ — Miriisters & Elders not representatives
of the same church or in the same sense-\ — IVhat human
authorities can prove — Principal Hill — The Westminster
Assembly and Standards — Calderwood — Gillespie — Ruth-
erford.
Messrs Editors and Readers : I really thought I had done,
but as the nature of the article in the Southern Presbyterian
Reviezv for January requires, for your sakes and my own, some
vindication of my authorities, that is of some five out of perhaps
a hundred, I will avail myself, with your permission, of an
Irishman's privilege, of adding a postscript to his letter as long
as the letter itself.
This we should have done sooner had we not been called off
on important business, to hold earnest colloquy with our North-
ern friends, respecting Southern rights and institutions. Hav-
ing discharged that mission, I will close the Eldership account
unless it shall be made to appear hereafter that I have over-
looked some unsettled accounts.
DR. HODGE's note in REPERTORY.
The leading purpose of the article in question is by a coup de
main to cut off the whole power of my arguments by destroying
my credibility as a witness. An interpretation is put on Dr.
Hodge's note to my articles which it manifestly was not in-
tended to bear. It was simply designed to propitiate Dr. Mil-
ler's personal friends, and avoid personal controversy with
others. It had my approval before publication, when I re-
ported myself to be a knight-errant who fought on his own
responsibility and involved no one in his combats. Much is said
about our incapacity, (831) superficiality, (850-853) ignorance,
perversion, all of which we will throw in gratis to any one,
who chooses to pick it up. The controversy has been narrowed
down to our Standards, and to facts so plain, that the way-
836 THEORIES OF THE ELDERSHIP.
faring man, though a fool, need not err, and we have no dispo-
sition to interpret any thing Dr. Adger may say as meant
offensively, or as meaning one tittle of what its language im-
ports.
PRELIMINARY — PRELACY AND PRESBYTERY DISTINGUISHED.
It is important to remark first, that the distinction between
Prelacy and Presbytery is not found in their views about officers
of the church, but about ministers of the church. The Re-
formers and the Presbyterian church always contend for only
one order of ministers, and for parity among them. Prelacy
contends for at least three orders of ministers, among whom
there is a disparity and subordination, the prelate being of a
superior order and having authority over the lower clergy.
No Presbyterian Standards known to us, ever taught that there
is but one order of church officers, or parity among them.
This would make one order or genus, and three species, and
would put deacons on a parity with ministers and elders. Our
standards make three orders of "officers of the church," 1.
Ministers, who singly and separately posesss their peculiar
"power of order," and jointly the power of jurisdiction; 2.
Ruling Elders, who possess the joint power of jurisdiction
only, and 3. Deacons, who possess the power of distribution,
and are styled in Ch. xiii both "offxers of the church" and
"ecclesiastical rulers ;" and each of these three are said to have
"their respective offices."
2. The real question in this controversy is therefore essenti-
ally distinct from the prelatic theory of different orders of
Ministery and relates to different orders of officers who
do not possess the ministerial "power of order," and espe-
cially to the nature and name of ruling elder. We affirm,
with "our venerable standards," that the ministry is an order
and an office by itself, "the sacred office," and "the holy office,"
and the first in the church for dignity and usefulness. The
minister is not nominated or elected to office by the people, but
one who having a call from God presents himself not to session,
nor to the people, but to Presbytery, by whom he is examined,
and after an education directed by it, is again fully and finally
examined and licensed. This one and only order of ministers
we affirm to be thus essentially distinct from ruling elders, who
are nominated to the people, and elected or rejected by them,
to be their representative in exercising the power of jurisdic-
tion "in conjunction with pastors or ministers." In the very
nature of things therefore the ruling elder is posterior in time,
and is chosen to act in conjunction zviih the minister in exercis-
ing the power of jurisdiction, only he is subordinate in order
and office to the minister. This we have seen Dr. Miller ex-
THEORIES OF THE ELDERSHIP, 887
plicitly and repeatedly affirm. The theory of Dr. Adger, Dr.
Thornwell, &c., which makes such subordination "a degradation
of the office of the ruHng elder to a lower order than that of the
minister of the word, and thoroughly Prelatic," evidently has
no meaning except by making ruling elders and ministers both
ONE order of ministers. For there can be no Prelacy in teach-
ing that an order of officers, chosen by the people to represent
them in exercising the power of jurisdiction "in conjunction
with ministers," are not ministers, but are different from, and
subordinated to ministers. This theory therefore which makes
elders and ministers "co-ordinate species" of one genus, which
is that of "ruler" and not minister, is manifestly different
from our standards and from Dr. Miller, and is novel.
3. The only other point we will notice as necessary to under-
stand our positions is the application of presbyter as a title of
offiCe. On this point we hold that in its full, official sense in
scripture, and in our standards, and in those of the church of
Scotland, which are those of the Westminster Assembly, the
term presbyter is confined to ministers, but that there is "a
large" or general sense, in which it may be applied to ruling
elders and even to deacons. This, we think, we have made
undeniably evident. As it regards our standards, tlie utmost
that can be alleged is that after formally teaching that minis-
ters are called presbyters because it is their duty to rule the
church well, it teaches that elders were commonly so called
ruling elders by the reformers, because they are representatives
of the people, chosen by them for the purpose of exercising
government (or rule) and discipline, in conjunction with pas-
tors or ministers.
CALVIN AND THE NEW THEORY.
That Calvin and those after him did theoretically and occa-
sionally so use the term, we have always admitted. But neither
Calvin nor those after him did practically, generally or ecclesi-
astically so employ it. four passages are indeed produced
from Calvin out of multitudes of an opposite tenor. And what
do even these affirm? They give Calvin's opinion that "those
who were chosen as censors were called presbyters and that
THERE are two kinds OE PRESBYTERS."
But THIS is not the new theory. This theory teaches: 1.
That there is only one order of presbyters and that these are
ruling elders. 2. That wherever the terms presbyter, bishop,
overseer, and pastor, occur in the New Testament they refer to
ruling elders. 3. That the term presbyter "as a title of office
means a ruler and nothing more than ruler," and is not appli-
cable to preachers as ministers of the word. 4. That ministers
become presbyters by "a charisma or gift that comes to be
22 — VOL IV.
838 THEORIES OF THE ELDERSHIP.
superadded to certain of the rulers," and that ministers, even
with this gift, if not already ruling elders, must be somehow
or other, made ruling elders. 5. "The minister sustains pre-
cisely the same relation to the church \\ith the ruling elder."
"Both are clergymen and both laymen." "They are both in
the same sense, though not to the same degree, representatives
of the people," (p. 792, 793 of Rev.)* 6. Ruling elders have
a right, and ought to unite in the imposition of hands in the
ordination of ministers. 7. Ruling elders ought to be ordained
in the same manner as ministers are, that is by the parochial or
general presbytery. f
*The argument on this point we regard as sophistical. Its middle term
is used in two senses. Ministers are representatives of the church, and so
are ruling elders, and therefore ruling elders and ministers are, in the same
sense representatives of the church. This is true, but not of the church
in the same sense. 1. Ministers represent the church Catholic and not the
Presbyterian or any particular church, and are therefore ministers any
where and every where, and among all denomination;* are so recognized.
Elders have relation to a particular Presbyterian church, and cannot act in
another without a new election. 2. Ministers at no age represent and act
for a particular church until by special contract and installation they be-
come pastors. 3. As ministers can perform all their functions, and act as
rulers also in all church courts, and are distinct from elders in the whole
power of order, they do not represent "the people," nor are '"they chosen by
them," "in the same sense," as elders. 4. In the sense in which this theory
makes ministers and elders alike clergy — women, children and infants in
the v/omb are clergy, that is, chosen, elect, saints. But this is neither the
word clergy nor the thing. By the same reasoning all christians and all
elders are and ought to be ministers. Now the term clergy has a meaning
and usage just as established as that of minister, and refers to that power
of order which a minister possesses and which a private christian does not
possess. Matthias was chosen by lot out of believers, all of whom were
chosen in the sense of Dr. T., and being ordained he possessed the power of
order and was in an emphatic sense a devoid or lot-chosen man, and hence
the term clergyman, who by established use and definition, is one ordained
to the ministry, which an elder manifestly is not. 5. The minister when
ordained ceases to be a member of any particular church and is responsible
to presoytery, whereas an elder remains a member. 6. The minister cannot
be tried by session which an elder can. It is neither Presbyterian nor
scriptural therefore to make their relnt'ons to the church the same.
tDr. Thornwell (See Review, p. 797) has entirely misapprehended the
Constitution and Discipl'ne of the church in Ireland. In Sect. 3. it defines
fhe extraordinary and ordinary officers in the church, and the ordinary and
perpetual "are called (1.) bishops or presbyters, (2.) ruling elders, and (3.)
deacons." (p. 5.) In Sect. 4. it treats of the first that is of "preachers of
the gospel," under the heading of "bishops, presbyters, pastors, teachers,
ministers, commonly called clergy." In defining these several names of
preachers it says, "as it is requir^^d that he be grave and prudent in guid-
ing and GOVERNING the family of Christ, he is therefore termed presbyter
or elder." (p. 5. 6.) In chap, iii : {not iv) § 52, Dr. T. mistakes the Clerk
of Presbytery for the Clerk of Session, which are carefully distinguished
in Sect. 10, p. 11. "After public appointment (by the minister, that is by
interrogation concerning the soundness of his religious principles, for the
sat'sfaction of the congregation and "by prayer," only, see first paragraph.)
h's name shall be returned (ofHcially sent) to the PRESBYTERY-Clerk. who
shall, by order of Presbytery, register it in the Presbytery book, and give
a certificate of entry to the SESSION to which said elder belongs," (p. 15.)
The Book therefore teaches just the reverse of what he represents it as
teachint. "Every regularly appointed teacher, pastor or minister was an
Apostolical Presbyter, and every Presbyter laboring in word and doctrine
was the Apostolical Bishop or Overseer." (P. 6.)
THEORIES OF THE ELDERSHIP. 889
This then is the theory which we pronounce novel and revo-
lutionary, and not to be sustained by Calvin, Knox, the Uooks
of Discipline, Gillespie or any other standard ancient writer
known to us. Of course, if former statements and views are
abandoned we rejoice.
WHAT AUTHORITIES CAN PROVE.
The Review devotes much time to prove that human authority
cannot make any thing true, or of divine right, and in this we
are perfectly agreed. Divine authority must rest upon divine
testimony, and that can be found only in the word of God which
liveth and abideth for ever.
But human authority may and does as Dr. Cunningham
is quoted as saying, "bear directey and conclusively" upon
the establishment op what the Presbyterian church has
drav/n from scripture as to "the great principles of our
ecclesiastical polity which the question at issue involves," (p.
833.) And these theorists shew their appreciation of such
authority by the emphasis put upon even two or three passages
from Calvin, and a sentence from the Irish church Discipline,
and even a seeming approval of the Second Book of Discipline,
Rutherford, Gillespie, &c., though in contrariety to their gene-
ral teaching and to the real meaning of their words. And thus
also even John A. Lasco and the Bohemians are to outweigh
in evidence all the unenlightened perverted churches of the
Reformation.
principal hill.
A second object of the article in question is to destroy the
character of authorities quoted as such by me. I quoted Prin-
cipal Hill's view of the constitution of the church of Scotland
and the Practice of the several Judicatories of the church of
Scotland, which is an enlargement of part of that work, by his
son Alexander Hill, D. D., (6th ed. Edinb. 1859,) as standard
authorities on any constitutional question, and as proving
that "LAY-elders" and ministers are therefore regarded as lay-
men in the church of Scotland, zvhile being spiritual officers and
rulers, co-ordinate with ministers in the power of jurisdiction.
Dr. Adger would destroy this authority by telling us that
Principal Hill was a Moderate, a supporter of patronage, and
an opposer of church collections for Foreign Mission — in all
which he was very naughty, and to be withstood to the face for
he is verily to be blamed. But Adam Smith is an authority on
Political Economy, and Robertson on History, and Blair on
Rhetoric, and Burns and Logan as poets, though all were
Moderates. And I submit that Dr. Hill's Theory is an admir-
ably clear, candid and impartial Text Book, and that his "Y'lfw"
and "Practice" of "The church of Scotland" are, as is said in
840 THEORIES OF THE ELDERSHIP.
the Preface to the last edition, "an authority oe the highest
KIND." Mr. Forbes in his analogous work, "A Digest of the
Procedure of the Free church," bases it upon "the want of
some Manual similar to that of Dr. Hill, adapted to the Free
church," and says, "In preparing it, in addition to THE WELL
KNOWN STANDARD VOLUME OF Dr. HiLL."
WESTMINSTER ASSEMBLY AND STANDARDS.
3. The Rcvieiv makes a most parricidal and unnatural effort
to damage the character and weighty authority of the West-
minster standards except on doctrinal points. "Great and
good, and thoroughly enlightened as to doctrinal theology, but
not so enlightened nor orthodox as to church government."
"And for a good deal of such miserable Prelatic stufif, the
authority oF such a body as the Westminster Assembly is
to be thrust upon us." (p. 856.) Hear that, ye churches of
Scotland, Ireland and America and of the world over, of every
Presbyterian name, family and consanguinity, in whose Con-
fession of Faith that Form is embodied as equally with it au-
thorized and appointed. Hear it, ye fathers and founders of
the Presbyterian church in these United States by whom that
Form was adopted and kept in use until in 1789 our present
Form, based upon it, was adopted !
Now we submit: 1. That whenever these standards can be
quoted by these writers in support of any position, they are so.
2. Doctrine enters into the constitutional principles of govern-
ment as well as theology, and as such they were examined and
discussed and sustained by scriptural proofs by the Assembly.
3. The church of Scotland sent eleven commissioners to it. 4.
The church of Scotland in 1645, ratified and adopted that Form
of Government separately from the Confession as its own. 5.
In doing this the church of Scotland specify two points, not
bearing at all on the Elder questions, on which, and on which
alone, they reserve the right of further discussion. (See in
their Conf. of Faith, p. 384.) 6. In ratifying it they say, "after
mature deliberation, and after calling upon and warning of all
who have any exceptions, doth agree to and approve the propo-
sitions afore mentioned, touching kirk government and ordi-
nation/' &c. 7. In 1707, the church of Scotland passed an
act which recites the words of this Form of Government "and
it is also agreeable to and warranted by the word of God that
some others be church governors, (not Ruling Elders,) to join
with the ministers of the word," &c. (Padovan B. 1 title). 8.
In 1649, the church of Scotland called these same persons "the
representatives of that congregation," (Do. p. 189.) 9. In
ratifying this Form the church of Scotland refers to both the
First and Second Book of Discipline as the previous basis of
THEORIES OF THE ELDERSHIP. ^^\
her polity. (See Conf. of F. p. 384.) The former of which
required yearly election as necessary m order to sutler none
to usurp perpetual domination over the kirk." It made it the
duty of deacons "to assist the assembly in judgment, and they
may read publicly, if required," and it made "Elders and Dea-
cons judges of other men's manners." Now this says irving,
(Confession of Faith of ch. of Scot, p. cix.) "was the original
constitution of the Scottish church," and the Second Book %yas
prepared "not with a view of superceding but of perfecting it.
(cxvi ) 10. Dr. Baird in his able article in the same number
of the Rcriav (p. 752,) says, "For more than two hundred
years the church of Scotland has reverently preserved and con-
stantly adhered to the Westminster standards without altera-
tion and without any attempt to afifect any change whatso-
ever."
It follows therefore that the theory of Dr. Adger & Co., on
the eldership which is admitted to be contrary to these stan-
dards is novel and is contrary to that of the church of Scotland
and of our Fathers.
THE BELGIC CHURCHES IN LONDON.
Dr. Adger corrects Dr. Miller for saying that "the Reformers
unanimously discarded imposition of hands in the ordination
of elders," and refers to John A. Lasco and his three or four
gleanings of different kinds of churches of which he was con-
stituted bishop and of which afterwards bishop Grendal was
elected bishop on A. Lasco's expulsion from England. Dr.
Miller knew perhaps that he was not entitled to be ranked
among reformers, and the very unmeasured and unwarrant-
able advice was given to review our studies and not misunder-
stand or misrepresent Dr. Miller is too needful at home to be
even loaned out to any body.
SECOND BOOK OF DISCIPLINE.
In this "most famous testimony," the church of Scotland
"DOES undoubtedly/' says Dr. A., "deliver herself, according
TO THE WORD OF GoD.'' Let all the people say Amen. In all
the praises of it we concur. On this Book and Dr. Adger's
use of it, and of our statements concerning it, I remark : 1. That
this Book is no more a present ecclesiastical standard of the
church of Scotland than the First Book. Both were alike
established in the adoption of the Westminster Form of Gov-
ernment. (See Conf. of F. as above.) Both are embodied in
Pardovan's Collection and by Irving, Dunlap and Hethering-
ton. Both therefore must be taken together as we have put
them, and both are in direct conflict with the new theory.^ 2.
As to the quotations attributed to us by Dr. A., the first is a
342 THEORIES OF THE ELDERSHn\
perversion, and the next two are not found in either place re-
ferred to, and zvere never, we think, used by us to express the
views of that Book. In the first quotation (Repert. 1860, p.
203.) "Thus plainly does this fundamental constitution con-
fine the term presbyter (or elder) in its strict official sense, to
ministers, and apply it only in its large sense to those zvhose
proper name is governor or ruler." Dr. Adger omitted all in
italics. 3. Now the original words from chapter ii are, "The
word elder in the scripture sometimes is the name of age, some-
time of office. When it is the name of an office, sometimes it is
taken largely, comprehending as wele the Pastors and Doctors,
as them zvho are called seniors or elders. In this our division,
WE CALL THEM elders whom the afostlES call presidents or
governors." Here it is declared, (1). That even when the
term presbyter is used officially it is sometimes, not always as
this theory teaches, used in a large sense so as to comprehend
both ministers and elders," which this theory denies by confin-
ing it to rulers. (2.) This implies that as the term presbyter
is only sometimes used in this large sense it is GENERALLY used
in a STRICT sense for ministers only. And that it had taught in
ch. iv, "Of the Pastors or Ministers."* These are called
"Presbyters or Seniors for the gravity in manners which they
ought to have in taking care of the spiritual government which
ought to be most dear to them," whereas this theory denies that
ministers are as such, presbyters at all, and also that as such
they are rulers or governors. But (3.) it is here taught, in
direct contrariety to this theory that the apostles did not call
these elders by that name, but by the name of "presidents or
governors." (4.) The name of elder is not therefore of apos-
tolical usage, but modern. "We call them elders," not ruling
elders which came into use much later
5. This Book adopts our opinion of the rotation of elders in
office. The First Book makes their annnal election essential.
6. The name of Elder even was not fixed at that time, for in
ch. vii it has to be explained "such, as we commonly call
elders." 7. .This Book limits the term bishop, in accordance
with its strict use of presbyter, to ministers. "As to bishops,
if the name be properly taken, they are all one with the minis-
ters as before was declared." (ch. xi: 9.) 8. It does not re-
quire a session or bench of elders in every church, but "one or
more in every congregation, but not an assembly of elders in
every particular kirk, but only in towns," &c., (ch. xii: 5.)
The Westminster Form has precisely this doctrine. 9. Ac-
cording to this Book elders zvere elected by the session with
consent of the congregation, that is none opposing. 10. There
*This theory makes pastors elders, and the elder's office the pastoral
office.
THEORIES OF THE ELDERSHIP.
843
is no mention in this Book of a church session distinct from a
Presbytery, ( See Irving p. cxxi.) Now can any of our readers
"plainly see" in this Book as Dr. Adger does, "that very theory
of the eldership now called the new theory." If he does, his
eye sight must be crossed or he must be like the Irishman who
could see a thing just as well if it wasn't there as if it was ; if
he does, "undoubtedly however it is according to the word of
God" and our theory.
CALDERWOOD.
"Stout old Calderwood, the fearless and uncompromising
Calderwood, the hater of Prelacy in all its forms," is another
witness whom we have "made to favor these Prelatic notions,
by misquoting and misrepresenting him." Prelacy excludes
the laity from any rule in the church and so does this new the-
ory. Prelacy makes ruling and the ruler, the fundamental
order in the church, and so does this theory. Prelacy makes
preaching merely a gift, or work, or function which may or
may not attach to and be exercised by rulers, and so does this
theory. Prelacy divides the one order of clerical rulers into
classes, which this theory also does. Prelacy opposes one or-
der, and parity of ministers, "in conjunction with representa-
tives of the people, chosen by them to assist in government and
discipline, an order of church officers who are not clergy, nor
ordained as the clergy are," and so does this theory. On all
these points however, and on every point which can be regarded
as distinctive of Prelacy, our theory and good stout old Calder-
wood stand opposed to it.
And to prove this, we need hardly bother with our quota-
tions but confine ourselves to what Dr. A. has produced, al-
though it is limited to the single point of the ordination of
elders. He is careful not to tell us that he believed m the
THREE orders of church officers and not one; that he "put a
difference between the names of office-bearers in the New Tes-
tament, never calling the inferior by the name of the superior,"
and that "the pastor with his fellow presbyters is put in trust
with the preaching of the word &c. and hath received also
of Christ the power of. ordination of pastors, where presbytery
can be no other thing but the persons or company of pastors
laying on their hands," (Pastor and Prelate Ch. 1, 1 and 6.)
But in the selection given by Dr. A., Calderwood argues
against the Romish dogma that ordination is a sacrament. It
is not to be understood except as thus considered. Like the
early reformers, he goes therefore to the extreme on the sub-
ject of ordination, in order to meet the ob;ection founded upon
the fact that ruling elders were neither ordained by imposition
of hands, nor permitted to unite in imposition of hands. In
this (see Rev. p. 843,) he says. 1. "We do not hold that the
344 THEORIES OE THE ELDERSHIP.
right of laying on of hands can belong to lay elders . . . right
and the laws permit no layman to impose hands. 2 As to the
word clergy in that sense ( of ministers or preachers) we do not
employ it. 3. He only claims that the office of the seniors is
sacred, and to be numbered among the administrations God
has appointed." 4. Having stated that imposition of hands is
a thing indifferent, that "even laymen, that is private believers
in the church can impose hands," that it was "a familiar rite
among the Hebrews which the apostles adopted as a custom,"
and that it was "a simple familiar gesture of prayer," he says,
"that for the sake of signifying consent the seniors also impose
hands, iF it shall seem necessary, but to dedicate and consecrate
with prayers is solely for the minister. 5. He says, "I con-
cede that only that imposition of hands is reserved to the pastor
or teaching presbyter which is conjoined with prayers and bene-
dictions." 6. After affirming again that it is only in sign of
consent and assistance, ruling elders may also impose hands,"
he argues that even though they do not impose hands, they may
constitute a part of presbytery, "for the imposition of hands
might be called the imposition of the hands of presbytery, al-
though not all and singular of presbytery should have the
power of imposing hands."
Calderwood in short, thought, 1. That elders might impose
hands in ordination, if it is understood to mean nothing more
than a form of expressing consent, but 2. That as a matter of
fact, they never in Scotland had done it, and 3. As a matter
of doctrine, that as an act of dedicating to an office, ivith
prayers imposition of hands is exclusively a ministerial act, "is
only for the minister ;" all which is contrary to the new theory
and in perfect accordance with our representations.
GILLESPIE.
The testimony of Gillespie is very important as he was the
ablest representative of the church of Scotland in the West-
minster Assembly, and as he concurred in the adoption, by that
church, of the Form of Government of the Westminster As-
sembly in 1645, we must believe that any private views differ-
ent from them, to be found in his works published in 1641 and
1642, and chiefly on the Erastian controversy, were conformed
to it. The same is true also of Rutherford. The assertion of
the divine right of ecclesiastical government in the hands of
spiritual officers instituted by Christ is therefore his primary
object. In the passage, quoted by Dr. A. from chap, xiv, not
xii, Gillespie shows that in the church of Scotland, elders were
ordained as well as ministers, but not in the same way, not
by the same body, not by the session jointly, but by the minis-
ter, and without imposition of hands, in all of which points he
THEORIES OF THE ELDERSHIP.
345
gives judgment ngainst this tlieory and in our favor. "How-
beit, he says, in Scotland imposition of hands is not used m the
ordination of ruHng elders as it is in the ordination of preach-
ing elders." After the election of elders (by session) with the
notice and consent of the whole church, there foUoweth with us
a public designation and an authoritative or protestative mis-
sion," &c., just as it is done to this day in Scotland and else
where.
In the very next words in the same chapter he says, "as for
the maintenance or coniiimaticc of the office of ruling elders,
we love not unnecessary multiplication of questions, id every
church do herein what they Und most convenient," and he goes
on to give reasons.
Gillespie held our views in opposition to this theory on every
point essential. 1. He held in this same work, that elders are
called rulers not because they alone are ex-ofhcio rulers. "Pas-
tors rule the church even as they do," but they do more,
"whereas the elders have no other employment which can give
them a designation except the ruling of the church only," (p
10.) 2. Elders are a lower order of officers than ministers.
He compares them to factors or regents among Romanists, who
are, he says, "among the lowest ranks of their officers, so that
they need not stumble when they call their elders ruling elders,"
(p. 11.) 3. He makes three sorts of elders, all of whom had
voice in their presbyteries and whom he finds in the words, doc-
trine and ruling of 1 Tim. 5: 17. 4. He makes four ordinary
and perpetual sorts, or orders, of officers in the church, (p. 11.)
5. Ministers by "their power of order" may without commission
from any presbytery or assembly of the church preach, admin-
ister sacraments, baptise, marry, &c., (p. 12.) They cannot
therefore in any proper sense, be representatives of the people.
6. And what is contrary to the fundamental and last analysis
of the new theory, ruling and rulers, Gillespie teaches as we,
without an attempted reply, have made the very essence of this
controversy, nor that "the power of order" (and not that of
jurisdiction) is the radical and fundamental power and
maketh ministers susceptive of the power of jurisdiction, (p.
12.) 7. The power of order therefore, is not as this theory
teaches, a gift or function super-added to certain rulers. 7.
All jurisdiction is not joint, for ordination, which he makes
such, is not a joint work in its execution, but, "pastors alone
can exercise some acts of jurisdiction as imposition of hands,"
&c., (p. 12.)
8. "There is a power of order, peculiar to the elder." (p. 13.)
who is therefore of an order different from the minister. 9.
He argues that ruling elders are not the independent represen-
tatives of the people, as Dr. Thornwell and this theory allege.
346 THEORIES OF THE ELDERSHIP.
"Wh''t power have the people?" asks Dr. Thornwell. Gillespie,
one of the "purest presbyterian confessors" answers: (1) by
the distinction between power and the exercise of power the
former being in "the whole congregation as principium quod
and in the eldership alone as principium quo." The power is
in the collective body but the representatives exercise it. (3.)
He bases this divinely instituted exercise of power upon the
unfitness of most of the people and upon impracticability. (3.)
He says "it is a question controverted and to this day" whether
in the church of Corinth the power of ex-communication in
acta primo seu quo ad esse did belong to the collective body of
the church or not." "Howbeit" he adds "the execution and
final act of that high censure was to be with the consent, and in
the presence of the congregation," (p. 39, 40, 41.) (4.) He
says it may be that in the formation of a church, the power of
election, "even if election zvcre an act of authority and jurisdic-
tion" as assuredly by the very nature of representative govern-
ment it must be, is in the people in Scotland however; "the
election of officers belongeth to the (parochial) presbytery, to
the pastor and elders," a close corporation and tyrannical de-
spotism as this theory tells us according to "our own venerable
standards" however, this pozver of jurisdiction is given to the
people. (5.) He answers further by quoting Paget, "that mat-
ters of censure are first propounded to the whole church and
their prayers and consent required." (6.) He quotes from a
Confession these words "yet so that in matters of weight the
whole congregation do first understand thereof before anything
be finished, and the final act be done in the presence of the
whole congregation, and also that they (the whole congrega-
tion) do not manifestly dissent therefrom." "We are heartily
content," adds Gillespie, that congregations do fully enjoy all
the christian liberty which is here pleaded for," (p. 41.)
10. Gillespie maintains, out and out, our opinion that the
apostolic churches were not divided into parishes and had no
need of church sessions but were governed by a common body,
11. Gillespie believed in "general rules" and not in "constitu-
tive" which would necessarily include and limit ale that con-
stitute or make up the divinely instituted order and officers and
courts of the church. Gillespie therefore and all other "pure
confessors," claim for the church the power of "determining
conform" to the general light of nature, and the general rules
of God, the several sorts of these assemblies which are not par-
ticularly determined by scripture," and that these, ivhen so de-
termined "are God's own ordinances mixedly though not
merely," (p. 52, 53.)
THEORIES OF THE ELDERSHIP. 347
12. He admits also that there may not have been any elder-
ship in the churches mentioned in Acts 14, (Miscellany Ques.
p. 6.) This will explain also Phil. 1 : 1.
The reader will now see who had studied Gillespie most tho-
roughly and reported him most candidly. He is altogether on
our side except in using the term presbyter in a large as well as
a limited and strict official sense. As it regards his repudiation
of the Romish application to elders in an invidious sense of the
term laical and laics, to deny the official ecclesiastical character
of elders as ordained officers in the church, we have repeatedly
expressed our perfect concurrence.
RUTHERFORD.
Rutherford was also a Scotch Commissioner to the West-
minster Assembly, and like Gillespie published works while in
London. His views are, I think, perfectly concurrent with
those of Gillespie. In the quotation made by Dr. Adger he
affirms in answer to the fact stated that "your ruling elders do
not give imposition of hands," "if they judicially consent to
imposition of hands it is sufficient," and hence, "he as a part
of the presbytery" unites judicially and through the ministers
in imposing hands.
Rutherford teaches that the term presbyter does apply offi-
cially and fully to ministers and is not therefore confined, as this
theory confines it, to elders.
He denies that "elder or presbyter, in general, and a bishop
are the same," that is they are only synonymous when applied
to ministers, for there are not "teaching and ruling bishops;"
see Due Right of Presb., p. 150 and 151.*
He denies that Acts 20 : 28 and Titus refer to elders, "for
they be all preaching elders," (p. 150 and 151.)
He denies that the office, character, qualifications and duties
of elders are as this theory affirms, prescribed in 1 Tim. 3, in
Tit. 2, Eph. 4, and Phil. 1 : 1.
He denies that the office is proved by any other passages than
those which these theories pronounce utterly insufficient, (p.
151 and 153,) that is 1 Tim. 5: 17, Rom. 12: 4, and 1 Cor. 12:
28, and Dr. Dabney, &c.
"The ruling elder is the assistant officer to help the preaching
elder, and both of them are to rule the house of God," (p.
152.)
"The ruling elder doth solum regit, doth only govern," sed
non solus regit, but he doth not govern alone, but with "the
pastor and doctor."
*His works are paged all wrong.
348 THEORIES OE THE ELDERSHIP.
"The pastor being once ordained pastor may use the keys
independently, for he may preach mercy and wrath not waiting
for the churches, suffrages," (p. 154.)
"But the power of the keys in censures, for bincHng and loos-
ing, is given to no one mortal man, but to the church, both as
to the subject and object," (p. 154.)
I have now gone through all the authorities, out of very
many, which have been questioned, and I leave to the reader an
impartial judgment and to Dr. Adger all the application and
benefit of his own advice and censures, and may we never be
further apart nor worse enemies than we are. T. S.
Charleston, March, 1861.
THE THEORY OF DR. MILLER, DR. HODGE AND
THE REPERTORY CONTRASTED WITH THE
THEORY OF DR. ADGER, THE SOUTH-
ERN PRESBYTERIAN REVIEW, &c.
The Effort has been strenuously made by Dr. Dabney,
in the North Carolina Presbyterian, and by the Southern Pres-
byterian Review, and the Southern Presbyterian, to lead our
ministers, ruling elders, and people to believe that the theory of
Dr. Hodge and of Dr. Smyth in the Repertory are not that so
ably maintained by Dr. Miller, while their theory is, on the
contrary, the theory of Dr. Miller. Thus in a recent article in
the Southern Presbyterian, it was positively affirmed that "the
theory of Dr. Miller is the theory of Dr. Adger, as presented
in the Southern Presbyterian Revieiv, but not the theory of Dr.
Hodge and the Biblical Repertory."
I propose, therefore, as briefly as possible, to contrast them,
and thus leave the reader to determine, who best understand
Dr. Miller's views, and most nearly retain them, and whether
it may not be wise to differ with Dr. Miller on one single point,
and that only in part, and to uphold his views on every other,
rather than lose sight altogether of both Dr. Miller ^nd all the
ancient land marks of our faith.
I. Dr. Miller taught that in every church completely organ-
ized there ought to be three classes or orders of officers. 1st.
At least one teacher, elder, bishop, or pastor ; 2d. A bench of
ruling elders; 3d. Deacons. {On Ruling Elders, p 28.)
Such is the theory of Dr. Hodge and the Biblical Repertory.
Dr. Adger and the Southern Presbyterian Revieiv, however,
make one order of ruling elders, with two classes and deacons
as helps.
II. According to Dr. Miller, Dr. Hodge, and the Repertory,
the ministry is an office, and "the sacred office" (Letters, p
215,) as our standards style it, and "holy office." (See Con-
fession of Faith, pp. 408, 431, 432, 433, 439, 441, 443.) Ac-
cording to this theory it is a function superadded to certain of
the one order or office of the rulers.
II. Dr. Miller taught, and the Repertory teaches that in its
full and strict official sense, "the Apostles gave the name of
elder, that is presbyter, to the pastors and rulers of the churches
they organized. (Chr. Min., p. 53, &c.) According to this
theory "the elder or presbyter, as a title of office, means a ruler.
350 TIIKORIKS OF THE ELDERSHIP.
and nothing more than a ruler," and "is not applicable to
preachers as ministers of the word."
IV. Dr. Miller taught, and Dr. Hodge and the Repertory
teach, that the ministry is the primary and fundamental office
in the Church — "the first to minister in the word and doctrine,
&c. ; the second to assist in the government and inspection of
the Church." (Ruling Bid. p. 29.) . This theory, however,
denies that presbyter and preacher were originally synonymous,
but views preaching as a function which can be superadded to
certain of the rulers."
V. Dr. Miller, and Dr. Hodge, and the Repertory teach that
rule or government is an inclusive necessary part of the minis-
terial ofhce, and that elders "are appointed to assist in govern-
ing the Church." {Chr. Min. p. 65, &c.) This theory, how-
ever, "makes the essence of the presbyterate to be ruling," and
that it is only as ruling elders or presbyters that ministers can
rule at all, or sit in any Church court.
VI. Dr. Miller taught, and so have Dr. Hodge and the Reper-
tory, that bearing rule in the Church is unequivocally less
honourable than preaching— (p. 65.) This theory, on the con-
trary, teaches (S. F. Rev. 1859, p. 173) that "preachers or
teachers, as such, have no place at all in our church courts.
They are assemblies of ruling elders, many of whom have the
superadded charisma of preaching."
VII. Dr. Miller, and Dr. Hodge, and the Repertory, agree
in teaching, as Dr. Miller does in his "Christian Ministry," p.
37, that there is but one order of ministers of the gospel — (of
course there is one order of ministers,) and that every presby-
ter who is, &c., "is to all intents and purposes, and in the sense
of Scripture and of the Primitive Church, a bishop, having a
right, in company with others his equals, to ordain, and per-
form every service pertaining to the episcopal office. In a
word, we believe that the office of the gospel ministry is one,
and that the New Testament does not admit of grades and
orders in that office." Again, on p. 44: — "Christ gave but one
commission for the office of the ministry, and that this office,
of course, is not threefold, but one." Christ, by his commis-
sion, therefore, instituted long before elders or deacons were
appointed, the one order or office of the ministry, who are called
synonymously presbyters and bishops.
This theory, however, rejects any order or office of ministers,
and makes them a class of rulers. It denies that ministers are
properly presbyters. It denies that there is "one order" com-
missioned by Christ as a ministry. It denies that ministers are
a distinct order from ruling elders, and that ruling elders are a
distinct order from ministers. Ruling elders, it affirms, are
THEORIES OF THE ELDERSHIP. 351
clergy in the same sense, and as fully as ministers are. There
is not Ohe order of ministers, and another of ruhng elders.
Dr. IVliller, however, here and elsewhere, teaches all that Dr.
Hodge and the Repertory teach about ruling elders not being
clergy, which, as they have stated in words, is simply that they
are not clergymen, but are distinct from the clergy — not in
orders. In any invidious sense, ruling elders are not laity. In
other words, ruling elders, as Dr. Mnler teaches, "are distinct
and separate from the one order of the ministry, and in com-
mon, universal language, this is all that the term clergy means.
It is idle words, therefore, to controvert this distinction, as it
would necessitate some other." (hib. Repert. July, IbGU, pp.
4t)2, 463, 469.) Again — "Ruling elders and deacons, though
laymen, are not incumbents of a lay office, nor lay officers.
They occupy a divinely instituted office, and are clothed by
divine right with all the dignity and honour of ecclesiastical
offxers." What more does Dr. Miller teach?
VIII. Dr. Miller not only held that the ministry was an order
or off.ce, and one order or office without any grades, and an
order superior to the ruling elder, he held most unequivocally
that there was also an office of the ruling eldership and of the
deaconship ; he held also that each of these offices had its ap-
propriate functions or duties ; and he protested against any
mixture of offxes as liable to very strong objections. (See
"Ruling Elders," p. 342, &c.)
Now in all this Dr. Hodge and the Repertory agree with Dr.
Miller, and Dr. Adger and the Southern Presbyterian Reviezv,
&c., totally differ from him.
IX. Dr. Miller held that the term presbyter is used in the
New Testament in a generic sense, so as to include both minis-
ters and ruling elders, and primarily ministers. "Scriptural
bishops were pastors of single congregations or presbyters."
{Chr. Min. 57.) In short, the title of bishop, as applied to
ministers of the gospel, is given to those who are styled pres-
byters." (Chr. Min. p. 58.) Where he again speaks of "the
second order of clergy, in other words, presbyters strictly
speaking is distinguished from bishops," (on p. 60,) Dr. Miller
calls this "the Presbyterian sense of the word presbyter." (See
also p. 61, 62.)
This theory, however, as represented in the Southern Presby-
terian Reviezv, teaches that it is only as a class of ruling elders
ministers are presbyters, the essence of which is ruling, and
that the presbyter, as a title of office, means a ruler, and noth-
ing more than a ruler. This, it is said, is clear beyond the
possibility of a doubt. (Southern Presbyterian Review, 1848,
p. 58, 60, GG.)
352 THEORIES OF THE ELDERSHIP.
X. Dr. Miller elaborately proves that presbyters as presby-
ters, as ministers, as the so-called second order of clerg>-, are
in Scripture clothed with all the power given for the govern-
ment of the Church. The power of government in the Church
is ascribed to presbyters in terms which cannot be rendered
more plain and decisive. (Chr. Min. Go.) "All the elders
were overseers and inspectors." "Let us attend," says Dr. Mil-
ler, {ibid, p. 61,) "to some of the powers vested in Christian
ministers, and see whether the Scriptures do not ascribe them
equally to presbyters and bishops."
This theory, as shown above, contradicts this positive teach-
ing of Dr. Miller, and invests the power of government in the
eldership, from which it is derived, to the ministry. "Descend-
ing to the elders, or presbyters, or bishops, or pastors of the
New Testament, this view finds them always to be rulers in
distinction from teachers." {Southern Presbyterian Reviezu,
p. 172.)
XI. Another point of divergence in this theory from that of
Dr. Aliller will be found in the assumption, "Scrutinizing care-
fully the testimonies of the apostolic fathers also, and of the
Primitive Church, this view finds the presbyter or the elder
in the early Church to be simply a ruler and a shepherd of
Christ's flock." Now, the very utmost that Dr. Miller at-
tempted to prove was that among the presbyters of the fathers
some were probably ruling elders, and that they existed under
other names.
XII. Another contrast between this theory and that of Dr.
Miller is found in the appropriation to the ruling elder of the
titles of pastor and shepherd, and even teacher, whereas he
limits the generic titles to the terms bishop and presbyter; and
by appropriating to ruling elders many passages which Dr. Mil-
ler would unquesionaby limit to the ministry.
XIII. This theory adopts Neander's opinion that the Church
was gradually developed under the apostles, one function aftc»
another being added as required, and Urst the rulers. It was
ruling elders who met Paul at Miletus, and who were ordained
in every city in distinction from teaching elders. "It denies,"
says Dr. Adger, "that presbyter and preacher were originally
synonymous ; but views preaching as a function — a charisma
(or gift), as Neander expresses it, which came to be superadded
to certain of the rulers. They had suitable talents, and so were
chosen and called to that work." South. Pres. Rev. p. 172.
Now, in opposition to this theory. Dr. Miller taught "that
as soon as we begin to read of the apostles organising churches
on the New Testament plan, we find bishops, elders, and dea-
cons ordained in every church" — {On Ruling Eldership, p.
52) — and that by bishops he meant ministers is unquestionable.
THEORIES OF THE ELDERSHIP. 858
by looking back, as the passage requires, to page 44, &c., where
he says, "the names of the ministers of the gospel were the
very same which belonged to the ministers in the synagogue —
the angel of the Church and bishop." (See also p. 28, and
Christ.' M in. p. 26, &c.)
XIV. Dr. Miller taught, and so do Dr. Hodge and the Reper-
tory, that the ministerial office is superior, and that of ruling
elders inferior. (See Chr. Min. pp. 63, 65, 74.) In his work
on ruling elders (p. 69), he calls the ministry "the highest office
that Christ has instituted in his Church." This theory, how-
ever, makes preaching a function of ruling elders, and teaches
that ruling elders are not only equally honourable, but are the
one fundamental order of which ministers are a class, nay, that
"it is as being a ruler we meet the minister in the session," &c.
This theory admits "the ruling elder is inferior to the teacher
in respect to the word and sacraments," but Dr. Miller calls
the minister "the superior officer," and the ruling elder "an
inferior officer," and so do our and all other standards teach.
XV. It is on this ground Dr. Miller taught, as do Dr. Hodge
and the Repertory. "We deny the right of an inferior officer,
(speaking of elders,) to lay on hands in the ordination of a
superior officer." (Chris. Min., p. 74.) This theory, however,
claims that ruling elders are entitled to participate in all the acts
in which any Presbyter, as such, can bear a part, including
imposition of hands in the ordination of ministers.
XVI. Dr. Miller, as do Dr. Hodge and the Repertory, re-
garded the distinct superiority of the office of the ministry to
be of such vital importance, that while objecting to the use of
the words "clergy" and of "lay elders," he would have some
definite terms employed to designate exclusively, and distin-
guish carefully, the one office from the other. {Rid. Eld., pp.
209, 210.) This theory, on the contrary, claims for ruling
elders every name given in the Scriptures to ministers, except,
perhaps, preachers, and regards ruling elders as clergy tn the
same sense in which ministers are, and ministers representatives
of the people in the same sense in which ruling elders are.
XVII. Dr. Miller taught that no form of government was in
so rigorous a sense of divine right as to be essential to the
being of a Church as is doctrine, while this theory claims, in
some of its presentations, the same authority and divine right
as for doctrine. Dr. Miller "had no zeal" about the use of the
term "laity," and had no expectation of changing the universal
use of the term to distinguish ministers, which he freely admits
to have been universal from the earliest times, and instead of
claiming divine right against any distinction between ruling
elders and ministers, asserted a divine right for it, and a sacred
obligation to observe it. (Do. pp. 211, 212.) What Dr. Mil-
23 — VOL IV.
854 THEORIES OF THE ELDERSHIP.
ler contended for was that ruling elders are as truly spiritual
officers, set apart by ordination of the session from the laity,
which is fully admitted by all.
XVIII. In fine, Dr. Miller taught that the term Presbyter or
Elder applied to those who were "confessedly teachers," but
was also "used to designate a different class," but he did not
believe "that the function of ruling was confined to this class
of officers." On the contrary, both are proestotes, "that is
rulers, the term elder in Scripture being a generic term, com-
prehending all who rule in the Church." {Rul. Bid., pp.
68, 69.)
Now, even on this point. Dr. Adger and the Southern Pres-
byterian Reviezv's theory do not agree with Dr. Miller, since it
is denied that the term Presbyter applies properly to ministers
as such at all ; and it also denies that ruling pertains to ministers
at all as such.
XIX. One further point of vital practical difference between
the theory of Dr. Miller and that of Dr. Adger and the South-
ern Presbyterian Review is that the latter apply to ruling elders
not only the names peculiarly appropriate to ministers, but also
all the qualifications laid down for bishops, and all the duties
and solemn responsibilities imposed upon them It requires, in
short, ruling elders to be and to do all and every thing which
ministers ought to BE and ought to do, except authoritative
preaching and administration of the sacraments.
XX. Again, Dr. Adger says : — "Our Church is not governed
by officers having only such powers as the people possess, or as
the people bestow, and assembling to do only what the people
might themselves do, or what the people have instructed them
to do." Now, on this point Dr. Miller concurs with Dr. Hodge
and the Repertory, whose views, however, are not here accu-
rately expressed. In his work on Ruling Elders (p. 266), he
quotes with approbation the decision of the Assembly of 1826,
as follows: — "Ruling elders, as such, according to our Confes-
sion of Faith, Book I., on Government. Chap. V., are the repre-
sentatives of the people, by whom they are chosen, for the
purpose of exercising government and discipline in the king-
dom of our Lord Jesus Christ ; that the discipline lazvfully
exercised by them is the discipline exercised through them by
their constituents, in zvhose name and by zvhose authority they
act in all that they do." "It is well known," he adds in a note,
"that the General Assembly, in this clause of their judgment,
did not mean to deny that ruling elders, in the rightful dis-
charge of their duties, act in the name and by the authority of
Christ. This great truth is plainly recognized in a preceding
clause. But merely to say that they act as the representatives,
and ON BEHALF OF the members of the Church at large."
THEORIES OF THE ELDERSHIP. 855
XXI. Once more. Dr. Adger, in order to excite prejudice
against the writer in the Repertory, refers to an opinion*
formerly published and still held by him, on the ground of
experience and expediency, which is equally consistent with
either theory of the eldership as of divine right, viz., the expedi-
ency of allowing, as in the early Scotch Churches and Books of
Discipline, in the Reformed Dutch Church, and in the Churches
of France, rotation in the actual active service of the elder-
ship, or a periodical appointment. The language of Dr. Adger
is as unwarrantable in spirit as it is illogical in argument, irrele-
vant in evidence, and unfair in its averments. The above
opinion, as Dr. Miller himself candidly exemplifies at length,
(Kul. Eld. p. 271-274 inclusive,) is as old as Calvin and Knox,
and the Churches and standards they moulded, and was practi-
cally embodied in the Church of Scotland, as it ever has been
in the Churches named above; and Dr. Miller, so far from
"repudiating" or objecting, actually embodies in his work on
Ruling Elders this remarkable condemnation of this irrelevant
and illogical assault. "The writer is here stating what is the
actual constitution of the Presbyterian Church as to this point.
He does not suppose, liozvever, that there is any infringement
of Presbyterian prineiple in the annual elections of ruling elders,
fonneriy practised in the Church of Scotland, and still practised
in the Dutch ajid French Churches. Where a Church is large,
containing a sufficient number of grave, pious, and prudent
members to furnish an advantageous rotation, and where the
duties of the office are many and arduous, it may not be with-
out its advantages to keep up some change of incumbency in
this office."
"The Princeton of that day" did not, therefore, repudiate
either the opinion or the doctrine of this "respected contribu-
tor." The writer's work, on the contrary, was substantially
approved by Dr. A. Alexander, who adopted as his text-book
the author's work on Presbytery, in which this view of the
eldership is embodied, so that "the Princeton of that day" ob-
jected as little as, nay, less perhaps, than "the Princeton of this
day."
XXII. Dr. Miller says (p. 212, RuL Bid.,) "Let the class of
officers in question be called ruling elders. Let all necessary
*That work "The Name, Nature, and Functions of Ruling Elders," of-
fered no other theory of the Eldership than he has recently advanced. The
author added a chapter, giving his opinion on the perpetuity of the office.
He did not therefore specially notice that work in the Repertory, because it
was his own, and because after an entirely fresh examination of the whole
subject, he was now presenting the same doctrine, differing from Dr. Mil-
ler only on the generic use of the term Presbyter, and only to some extent
on that, since Dr. Miller would not call elders presbyters, but exclusively
ruling elders, and we are quite willing so to name them, in the English
form and generic use of the term, reserving exclusively to ministers, as our
standards do, the official application of the Greek term Presbyter.
356 THEORIES OF THE ELDERSHIP.
DISTINCTION BE MADE by Saying ministers or pastors, ruling
elders, deacons, and the laity or body of the people."
With this we have been and are satisfied. But these theo-
rists are not. Ruling elders must be presbyters and bishops —
(a term for ministers, the common use of which our standards
emphatically urge as peculiarly expressive, and which ought
not to be rejected) — or they are nothing. They must be by
a divine right, as authoritatively as are the Bible and its system
of doctrine — the one primary fundamental order, of which
preachers (this is all that is left to ministers) are a class, or he
is of no divine right at all. And this theory must be adopted,
Dr. Miller to the contrary notwithstanding, or else Dr. Hodge
is no Presbyterian, Dr. Smyth is repudiated, and "destroys the
ofiEce of the eldership," and the Repertory is recreant to its
ancient faith.
XXIII. One other point may be mentioned to show the an-
tagonism between Dr. Miller's views and these theorists, and
that is, the mode of electing elders. This, according to our
standards, is left to the mode most approved and in use in each
congregation severally. With this Dr. Miller entirely con-
curs— (see Rul. Bid., p. 267) — where he points out the differ-
ent modes adopted in different churches. He states that in the
Church of Scotland, in many Presbyterian churches in the
United States, in the Church of Holland, in many of the
churches of the Reformed Dutch Church, in the Church of
Geneva, and in the Protestant churches in France, the elders
are chosen by the voice of the session, and ordained if no oppo-
sition is expressed; and although he prefers referring the
choice, where it can conveniently be done, after due consulta-
tion and care, to the suffrages of the mem.bers of the church,
nevertheless this plan of choosing has, he says, some real ad-
vantages. When wisely executed, it may be supposed likely
to lead to a more calm, judicious, and happy choice than would
probably result from a popular vote, especially when no con-
sultation and understanding had taken place among the more
grave, pious, and prudent of the church members ; and, there-
fore, where this plan has been long in use, and unanimously
acquiesced in, it had, perhaps, better not be changed.
Now, so antagonistic is this new theory, and so purely demo-
cratic is it, that even the nomination of ruling elders by an
existing session is regarded as a close, self-perpetuating body;
and "if they went but one little step further, and elected as well
as nominated themselves, it would be complete. But I know
only one session which has ventured to make and enforce a rule
so unjust and tyrannical." (South. Pres., Nov. 24, I860.)
In conclusion, we remark that the importance of this contro-
versy is manifest in its practical bearing on the office and char-
THEORIES OF THE ELDEKSHIP. 857
acter of the ministry. It forces upon us the question — Is the
ministry a function, a work, or is it the holy and sacred office
of the ministry as our standards, and the standard-bearers of
our Church, in this and other lands, have always loved to call
and to esteem it? By this theory it is no order — no office.
"To regard the ministry as some sort of sacred class, or order,
separate and distinct from the people, proceeds on that old and
most mischievous error, that the ministry is a priesthood, or
something like it." "And it is utterly inconsistent with the
nature and relations of the ministry, as I have always under-
stood them. I have always supposed and believed that our
ministers were a part of the people themselves, chosen by them,
directly or indirectly, to fulfill certain duties, and not ceasing
to be such after their induction into office. And I protest —
with my whole soul and strength I protest — against any doc-
trine that makes a separate and sacred class or order out of
them, any other than that."
Again: — "The very name by zvhich ministers are eommonly
designated in the New Testament — 'presbyters' 'elders' — im-
plies that they belong to the class and order of the people them-
selves."
The name of "clergyman" to distinguish a sacred office,
though the ministry is so called expressly in a number of places
in our standards, is proof positive of hierarchical usurpation!
Such is the language of the Southern Presbyterian within hear-
ing of the Reviezv. Now, this holy horror may be quieted, if
it is borne in mind that "clergymen" are so called from the
manner in which Matthias became numbered with the Apos-
tles— "And they gave lots, clerous" — hence clergy, with the fact
mentioned by us* that the Church of Scotland, on two or three
occasions, solemnly repudiated as a gross error, a mistake in
printing this passage so as to make the ordination come from
the people, and not from the ministers.
Now, as it regards both the ministry and the eldership, we
confidently appeal to the consciousness of the Church by asking,
whether it is not universally felt that ministers are, according
to the word of God and the institution of Christ, an order and
office separate and distinct from the body of the people, and
also from the eldership? — whether the word clergy, or some
other word, is not necessary to express the sense of this dis-
tinction?— and whether the ruling elder does not himself feel
that he is a layman. and not a minister — not a clergyman — not
in "the holy office of the ministry?" (Conf. of Faith) — and
whether, finally, the people do not intuitively look upon the
*See "Richardson's Dictionary," and the similar use of the v/ord in old
translation of 1 Pet. v. 3.
358 THEORIES OE THE ELDERSHIP.
elder as holding a very different office and relation from those
of their minister?
The conclusion of the whole matter is this : Dr. Adger, and
the theorists who agree with him, do not agree with the theory
of Dr. Miller in any one particular as to the name, nature, and
functions of the elder. This is true also of the writer on the
subject in the North Carolina Presbyterian. Dr. Hodge, on
the contrary, and the Repertory, agree with all Dr. Miller's
teaching on the subject of ruling elders, except the one point
of the generic use of the term presbyter, as including ruling
elder.
The theory of Dr. Adger & Co. is not, therefore, the theory
of Dr. Miller. It is different, inconsistent with, and even con-
trary to it. It is therefore clearly recent and novel, and can
find no precedent in any Presbyterian standard, nor in any
standard Presbyterian writer beyond their own eminent and
highly-exalted copartnership.
But, enough ; as Dr. Hodge testifies, "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." {Rcpert. 1860, p. 561.)
Fiat Justitia.
N. B. — This contrast is drawn up and published without any
knowledge or co-operation on the part of Dr. Hodge.
THE OFFICE AND FUNCTIONS
DEACONS
IN RELATION TO THOSE OF THE
Pastor and Ruling Elders
DEFINED AND DISTINGUISHED
By rev. THOMAS SMYTH, D. D.
Published by Request.
COLUMBIA, S. C.
PRINTBD BY I. C. MORGAN.
1848.
EXTRACTED FROM THE SOUTHERN PRESBYTERIAN REVIEW.
THIS DISCOURSE
IS AFFECTIONATELY DEDICATED TO
JOHN S. BIRD, JAMES S. CHAMBERS, JOHN ANDERSON,
ANDREW F. BROWNING AND JOHN S. SIMONTON,
FIRST DEACONS
IN THE
SECOND PRESBYTERIAN CHURCH,
CHARLESTON, S. C.
IN CONNECTION WITH WHOSE
ORDINATION
IT WAS PREACHED AND DELIVERED.
THE OFFICE AND FUNCTIONS OF DEACONS
IN RELATION TO THOSE OF THE
PASTOR AND RULING ELDERS.
On the question of the Divine institution, authority and per-
petuity of the office of Deacon, there is no difference of opinion
among Christian Churches of every age and denomination. So
far as there is any faith in an organized visible Church, and in
Divinely appointed officeri; in that Church, there is but one sen-
timent among Oriental, Papal and Protestant Churches, on
these points. The office of Deacon, in some form, has been
maintained, as of Divine authority, in every Christian Church,
from the beginning of the Christian era until the present time
This uniformity of opinion and practice arises from the clear
and explicit manner in which the Scriptures speak concerning
Deacons. The original appointment of Deacons is given at
length in the 6th chapter of the book of Acts. In rhe enume-
ration of the officers of the Church, by the Apostle Paul, in
Romans, ch. 12, he mentions this office where he says, (v. 7,)
as it is in the original, "let those who hold the office of Deacon
(SiaKoviav) give themselves to the Deaconship, or to the
duties of the Deaconship." In his first epistle to the Corinth-
ians also, (ch. 12: 28,) the Apostle says: "God hath set some
in the Church ;" and, in enumerating the officers thus set in the
Church by God, he mentions "helpers" — by which, as has been
generally understood, he means Deacons. The epistle to the
Philippian Church — and through it, be it remembered, to all
Christian Churches, is addressed to "the Bishops," or Minis-
ters, "and Deacons;" thus teaching that every Church must
have these officers.* The Apostle Peter also is believed to
refer to them, (1 Pet. 4: 11,) in the words, "if any man min-
ister, let him do it as of the ability which God giveth." And
still further; in the directions given to all Churches, to the end
of time, in the epistle to Timothy, the qualifications of Ministers,
or Bishops, and of Deacons, are given at length. 1 Tim. 3 : 1-15
In this epistle we learn also that female, as well as male Dea-
cons, were appointed under Divine authority, whose character
and qualifications, and, therefore, their perpetuity, are clearly
laid down. And we agree most cordially with those Churches
of the Reformation, and with many of the most learned Di-
♦Some also suppose, as the original word would admit, that Epaphras
and Tychicus were Deacons. See Col. 4 : 12, and Col. 1 : 7. and 4:7;
and Dr. Winter's Sermon on the Office of Deacon. Lond. 1822. p. 4, 5.
366 THE OFFICE OF DEACON,
vines.f in believing that the Church at large loses very much, in
not appointing suitable females to attend, under official sanction
and authority, to all those various interests of female members
of the Church, which they, and they alone, can properly super-
intend and promote. And we cannot but express the hope,
therefore, that our Churches in this country, will see the advan-
tage of following the example of the Reformed Churches in
France and elsewhere, who are now availing themselves of the
services of females, in the accomplishment of many labours of
love which are now neglected or very partially performed.^
Of how much service would many of our devoted female disci-
ples be, were they consecrated by an open and formal request
of the Church, to the furtherance of "every good word and
work," which might be found compatible with their sex and
their opportunity.
While, however, as has been stated, no difference has ever
arisen as to the Divine origin and perpetuity of the office of
Deacons, there have been, and there now exist, differences as
it regards the functions or duties of Deacons. In the Romish,
Oriental, Prelatical, and some other Churches, Deacons are
considered a lower class of their various ministerial orders
But for this theory there is manifestly and avowedly no war-
rant whatever in the Scriptures. This, indeed, is admitted,
and can be proved, by the primitive Fathers, by the leading
authorities in the Romish Church, and by the most able and
capable writers of the Episcopal Church, as, for instance,
Lightfoot, Riddle, Bishop Croft, Hadrian, Sarava, Archbishop
Wake, Archbishop Whateley, Dr. Hinds of Oxford, Mr. Pal-
mer, Archbishop Potter, and Mr. Bingham. §
There is, however, an opposite extreme of opinion and prac-
tice on this subject, by which this office is merged into that of
the Ruling Elder, so as to admit of only one class of officers
besides the Minister. This is now the case in Congregational
Churches in which these officers are called Deacons,** and in
tSee the authorities from Scripture, the Fathers, and the Reformers,
given at length in Voetius Polit. Eccl., torn. 3 : § 508, &c. See also the
North British Review for Nov., 1847, p. 160, and the whole article.
tSee an article containing an account of all the existing institutions of
Deaconesses in France, Germany, and England, and of a projected one in
this country, in the Edinburgh Review for April. 1848.
§See these quoted in the work, by Dr. Smyth, on Presbytery and not
Prelacy, the Scriptural and Primitive Polity of the Churches. B. 1, ch. 12.
**This will be evident from the following quotations from a recent paper
on the subject of Deacons adopted by the Manchester and Salford Deacon's
Association, in England, and published in the London Christian Witness
for July, 1848, p. 231 :
"it is presumed that the Deacons of our Churches do, in the main, per-
form these or corresponding duties, and many others supplementary to
them, which differing circumstances render necessary, and some of which,
in the lapse of time, have become established usages ; such as those con-
nected with —
1. The general interests of the Churches to which they respectively be-
THE OFFICE OF DEACON. 867
many Presbyterian Churches where they are called Ruling
Elders. This practice, however, as it is in open contiaricty to
Scripture, so is it also an innovation upon the long continued
and established order of both these Churches. The VValdcnses,
Wicklifife, Tyndal, the Lutheran Church, the Genevan Church,
the Swiss Churches, the French Protestant Church, the Celgic
and Dutch Churches, the Presbyterian Church in Scotland, Ire-
land, and England at every period, the Puritans and Noncon-
formists, the Independent or Congregational Churches in Eng-
land and in this country, until within a comparatively recent
date — all these concurred in recognizing the distinction between
the office of Deacon and the office of Ruling Elder; in laying
down both offices in their form of government, as of Divine
institution, and in employing both in the actual management of
their Churches. ft
Why then, it may be asked, have these officers been to so
great an extent merged into one to the confusion of their re-
spective functions, and to the great neglect of many duties
designed to be accomplished by both. This confusion I attri-
bute mainly to the want of a definite and clear discrimination
between the sphere of duty and the ecclesiastical relations of
these two classes of officers. And it is to their ambiguity and
indefiniteness of opinion the practical difficulties experienced by
many Churches, who are now re-establishing the office of Dea-
con, are to be traced.
Let us then endeavor to define the relative position of Dea-
cons in relation to the Pastor, Minister, or Bishop, and to the
Ruling Elders.
The Pastor or Minister,* has, in Scripture, obtained dif-
ferent names expressive of his various duties. As he has the
oversight of the flock of Christ, he is termed "Bishop." As he
long, their places of worship, and the times and arrangements of Divine
service.
2. The right management of all the religious and benevolent institutions
connected with the several Churches, for which the Deacons are chiefly
responsible.
3. The examination and encouragement of young converts previous to
admission.
4. The distribution of the bread and wine at the Lord's Supper.
5. The visitation of backsliders with a view to their restoration.
6. The keeping and rendering an account, when necessary, of the money
committed to their charge. To which may be added, as the duties of
Deacons —
7. To note the attendance of the members at public and social worship,
and at the table of the Lord.
8. To visit at regular intervals the seatholders in their places of worship
at their own dwellings, for religious purposes ; with some others which
might be mentioned."
There is here an evident amalgamation of the duties of the Eldership
and Deaconship in one.
ttSee quoted in Lorimer on the Office of Deacons, ch. iv. and ch. v.
Edinb., 1842.
*See Smyth's Ecclesiastical Catechism.
868 the; office of deacon.
feeds them with spiritual food, he is called "Pastor." As he
serves Christ in his Church, he is styled "Minister." As it is
his duty to be grave and prudent, and an example to the flock,
and to govern well in the house and kingdom of Christ, he is
termed "Presbyter or Elder." As he is the messenger of God,
he is denominated "the Angel of the Church." As he is sent to
declare the will of God to sinners, and to beseech them to be
reconciled to God, through Christ, he is named "Ambassador."
And, as he dispenses the manifold grace of God, and the ordi-
nances instituted by Christ, he is termed "Steward of the mys-
teries of God."
It is made the duty of the Pastor, according to the Scrip-
tures, to preach the Gospel, and to explain and enforce the
Scriptures; to conduct the different parts of public worship;
to dispense the ordinances of baptism and the Lord's Supper;
to administer Church discipline ; to oversee the religious state
of persons and families ; and thus to rule in the Church accord-
ing to the laws of Christ.
The essential character of the Pastor, is, therefore, that of
public anthoritative teaching, together with the general super-
intendence and watch of all the interests of the Church, and
hence it is obvious that, in order to be qualified to discharge
these various and constant duties, he must be wholly and per-
manently devoted to the studies and to the practice of his
profession. And it is equally plain, that in the manner of his
introduction, and his responsibilities while in the office of the
Ministry, he ought to be, as he is, subject to a body not directly
and immediately vmder the control of the people, since other-
wise the whole truth, and order, and interests represented by
him, would be subjected to mere popular opinion. As a Min-
ister, he stands primarily related to the Church at large and
to the Presbytery of which he is a member. A man, therefore,
may be a Minister and yet not a Pastor, and can become the
Pastor of a particular Church and discharge acceptably his
duties to that Church, only by the free and prevailing good-
will, affection, and respect of the great body of the members
of that Church.
Were there, however, only Ministers in the Church, or were
only Ministers allowed to sit, deliberate, and vote in all the
conventions, conferences, councils, associations, or, as we call
them, judicatories of the Church, then that Church in its gov-
ernment, M'ould be a hierarchy, and would be essentially, what-
ever it might be practically, a ministerial or spiritual despot-
ism.f Christ, however, has constituted His Church as Com-
fit is,'' says Chevalier Bunsen, "on this union of the laity the popular
strength of the Church rests. If the Church of the Pays De Vaud had
been a Church organized as a whole, and not as a mere Clergy-Church,
and governed by a general mixed Synod instead of the classes of the
THE OFFICE OF DEACON.
869
monwealth or Republic, in which "all are brethren," and over
which none are to have irresponsible dominion. Power, there-
fore, is given by Christ to His people, in accordance with the
constitution, charter, and rules prescribed in His word, to gov-
ern His Church, appoint its oflcers, direct its order, enforce its
discipline, and secure its efficiency. The essential feature of
a republic is representation— that is, in a republic as distin-
guished from a monarchy, power is exercised by the people.
But in distinction from a pure democracy the people exercise
this power, not directly and in mass, but through their chosen
representatives, to whom it is delegated in trust, and by whom
it is directly and immediately enforced. In a republic, there-
fore, the people make use of their power directly and in person,
only in their elections and at no other time.
Now, as it regards the whole doctrine, order, government
and discipline of the Church, which is a spiritual republic, these
representatives of the members of the Church, who are chosen
by them, and who are empowered to represent them, are Rul-
ing Elders. These "representatives of the people," so named
in our standards, are called Bldcrs, not on account of their age,
since Ministers are also called Elders, who ought certainly in
every point of view to be of an age more mature and established
than Ruling Elders, and yet are ordained at a very early age.
The name Elder is, in both cases, one of dignity and not of
age; and these officers are called Ruling Elders, because they
are appointed to assist the Bishop, who is the Teaching Elder,
in the government of the Church, from which therefore they
are distinguished by being called Ruling Elders. This name
was derived from the order of the Jewish synagogue, in which,
besides a Bishop, who was also called Presbyter or Elder, there
was a bench of Elders, who were associated with the Bishop in
authority, and to whom were committed the general powers
of government and discipline. The importance of this office of
Ruling Elder is founded in nature, reason and necessity. The
power of the Church was vested by Christ in the whole body of
its members ; but as these cannot all meet together to transact
business, or all act as officers, there must be Ruling Elders
or Delegates appointed by them for these purposes.
The general duties of Ruling Elders are these — To act with
the Bishop or Pastor, as "helps and governments," in the exer-
cise of ecclesiastical authority; to watch over the flock, assist
in the admission or exclusion of members, warn and censure
the unruly, visit and comfort the afflicted, instruct the young,
and exhort and pray, as opportunity may be given. Ruling
Elders possess authority, equally with the Bishops or Pastors,
Clergy, she would have been able to resist with a very different result the
brutal force of godless radicalism."
24 — VOL IV.
S70 THE OFFICE OF DEACON.
as nilers, though not as teachers : for as the Bishop is ordained
not only to rule, but also to teach, Elders are equally bound,
with the other members of the Church, to obey him in the Lord,
and to receive his instructions, so far as they are agreeable to
the word of God. The qualifications for the office of Ruling
Elder are sincere piety, sound principles, prudence, zeal, and
unblemished reputation. Ruling Elders therefore represent
the people in all the general interests of the Church ; and as
they are many in every single congregation, while the Pastor
is but one and acts only as Chairman or President, it is evident
that every Presbyterian congregation is, to the greatest possi-
ble extent and in the strictest possible manner, a republic, ana-
lagous to our civil municipal constitutions ; and as the number
of Ruling Elders must always equal and may almost always
outnumber that of Ministers in every other judicatory of the
Church, as they necessarily do in the Church Session, and as in
all these judicatories they sit on a perfect equality with the
ministers, the whole government of the Presbyterian Church is
manifestly and entirely republican. |
Deacons stand related to the Pastor and Ruling Elders, as
the magistrates or other local civil officers of the city do to
the Mayor and Council. The Pastor and Elders constitute
the Church Council, are made responsible for the general gov-
ernment and direction of its spiritual concerns, and represent
therefore these interests as well as those of the Church at large,
in all its various judicatories. Deacons, on the other hand,
are local officers, charged with local interests, and called upon
to discharge local duties. Their field is bounded by a particu-
lar Church, and by particular interests in that Church. They
are ecclesiastical officers, in distinction from such as are merely
appointed by the congregation* for purposes limited to the
legal, fiscal, or territorial arrangements of the Church. Dea-
cons are of divine institution, under divine sanction and bless-
ing, and are intended to promote directly the welfare of the
body of Christ. In these respects they resemble the Elders,
and are, therefore, nominated, chosen and ordained like them.
But, in distinction from the Elders, Deacons are executive and
not legislative officers, designed for practical efficiency and not
t"We may notice here," says the N. British Review, "by the way, the
somewhat cavalier manner in which Bunsen," in his Church of the Future,
there reviewed, "occasionally treats systems with whose practical working
he is evidently but little acquainted. Thus, throughout, he speaks of
Presbyterianism as a government of self-election in the hands of a self-
renewing corporation, without once noticing the leading feature of that
polity as it exists, not fettered as perhaps it is in Switzerland, but free and
unembarrassed, as in America and elsewhere, — we mean the principle
which secures a thorough popular representation in the ruling body, as
well as a large measure of liberty in each particular congregation, through
the power of choice vested in the body of the Christian people."
*On the different modes of electing Deacons, see Voetius, tom iii. p. 507.
THE OFFICE OF DEACON. 371
for deliberative counsel. They carry out and accomplish what
is thus determined by the session. To the session belongs
whatever pertains to the ministry of the word, and to the doc-
trine, order, discipline and government of the Church; and
under their direction, superintendence and controul, Deacons
cooperate in the promotion of "every good word and work."
To the Deacons pertains the actual management and practical
discharge of every duty not included under the head of doc-
trine, order, or discipline, which the prosperity of the Church
and of every member of the Church demands, and which are not
provided for by some other arrangement of the Church. As,
however, no buildings were possessed by Christians in Apos-
tolic times, it is not necessary to suppose that the erection, the
repairs, the chartering, the holding and the directing of these
and other Church property, should be given exclusively to the
Deacons, as most assuredly they cannot, in consistency with
their functions, be given to Ruling Elders or to the session as
such ; and since Deacons can only act under the direction and
in cooperation with the Elders, it would seem that every Church
is left to manage the business of erecting, repairing, paying
for and holding in legal trusteeship, the property of the Church,
by officers of its own independent appointment. In this way,
the possibility of an ecclesiastical hierarchy and of a close
spiritual corporation is prevented, while the opportunity of
awakening deep personal interest in the aflfairs of the Church
is more widely extended. f
tThe vital principle of Presbyterian Church government is the sub-
ordination of every court of the church to one above it, un to the Supreme
Court or General Assembly, so that there is and can be no irresponsible
authority. As, therefore, the Session is the only authorized court in a
particular church, for government. Deacons must be in subordination to
and under the controul and direction of the Session, just as the Session is
to the Presbytery, and so on. No important business ought to be under-
taken by the Deacons without the concurrence of the Session, with whom
they ought to consult, and to whom, at a regular quarterly or special
meeting, they ought to submit their records, their Treasurer's account, and
their plans or suggestions. In this way their proceedings are brought
under review and come up before the higher courts, to whom the Deacons
can refer any doubtful case, by the usual modes of reference, appeal, or
complaint.
By not keeping this principle in view, as appears from the following
extract from The Banner of Canada, the Free Church of Scotland have
already encountered much practical difficulty :
"He then alluded to the extraordinary demands of Deacon's Courts,"
that is, a court independent of the Session, and also of any temporal
officers, such as Trustees or Committees appointed by the congregation,
"tvhich was an excrescence on the constitution of the church, never heard
of, till after the disruption, and which was continually, through misunder-
standing as to what was its province, involving them in discussion." — Pro-
ceedings of Free Synod of Glasgow and Ayr, from the Scottish Guardian,
\Qth Oct.
"The words within inverted commas, fell from a member of the Synod of
Glasgow and Ayr, and the speaker was no other than the Rev. Andrew
King. Less than three years appear to have made a great change on the
views of our reverend friend, on that subject. The Deacon's Court is
872 THE OFFICE OF DEACON.
On the other hand, since the whole theory of the Church,
as understood by Presbyterians, supposes that no body or asso-
ciation of ecclesiastical or spiritual officers can exist within it,
independent of the review and controul of the several judica-
tories of the Church, it is evident that as the sessional records
and proceedings are all submitted to the review and controul
of the Presbytery, and those of the Presbytery to the Synod,
and those of the Synod to the General Assembly, so ought the
Records and the whole business of the Deacons to come under
the review and controul of the session ; and so ought the direc-
tion of the property of the Church, when placed in other hands
than those of the Deacons, to be so ordered as not in any way
to interfere with that controul given to the Church of all such
buildings and property, for the sole and exclusive use of a
Presbyterian Church, when its standards were adopted as its
form of government. In the organization of the Church, and
in the ordination of its Pastor, such a consecration of the build-
ings and property, for such purposes, is formally made to the
Presbytery, as the proper representative of the Church, and
therefore to the session also, who are the proper representatives
of the Presbytery; and while, therefore, the management of
these buildings and property may, as we have said, be properly
and wisely entrusted to Trustees or to the pew-holders gene-
rally, their use and controul — for the spiritual pruposes of the
Church — cannot with any possible consistency be in any degree
alienated from the direction and controul of the only divinely
instituted judicatories of the Church.
But to return. To the Deacons belong all the duties coming
under the general term "serving tables" — "daily ministra-
tion"— "The Apostle's fellowship," that is, systematic contri-
butions for charitable and religious purposes (Koivcovia)* —
ministering and "helping" — in short all duties relating to the
temporal, rather than to the spiritual concerns of the Church,
The old distinction, current from the time of the Reformation,
refers the term "tables" to three separate departments — the
declared to be an excrescence on the constitrition of the church, unknown
till after the disruption : the very thing we told Mr. King when he was
here, and published in the Banner, and which he was so grievously offended
at that he sent a bull from Montreal, as he was about to embark, abusing
us for our presumption. It might have been scarcely worth while to notice
this subject, and, as far as Mr. King is concerned, we would not have done
so, if we had not regarded the Deacon's Court as a dangerous invasion on
the rights of the Presbyterian people in every church really desirous to be
"free." Tt is because, under the shelter of that court, the whole temporal-
ities of the church are thrown into the spiritual courts, which conveys a
Popish and Prelatical and Methodistical power to these courts, which will
injure their sp'rituality and may ultimately bring ruin on the church."
♦See this subject discussed, in an Essay on "Collections for Charitable
and Religious purposes, a means of grace and a part of the divinely insti-
tuted worship of God," by Dr. Smyth, of Charleston.
THE OFFICE OF DEACON. 373
TABLE OF THE LORD, THE TABLE OF THE PaSTOR, AND THE TABLE
OF THE POOR.
The word table is very commonly used to signify that for
which a table is employed, and to include therefore the whole
mode of living, or whatever kind of business is transacted
upon a table. To serve a table, therefore, often, in classic
writers, has reference to a money table, and signifies to take
care of money affairs, and to have charge of making collections
and distributing alms ;-t' and hence, according to the general
concurrence of all the reformed Churches, it is a part of the
Deacon's office to take charge of the Lord's table This im-
plies that they are to take care that suitable preparation should
be made for the celebration of the holy ordinances of Baptism
and the Lord's Supper, as often as the Church, through its
Session, appoints the administration of these ordinances.^
To "the Lord's table" belongs also whatever is necessary to
the proper celebration of divine worship, and of all the services
for the social and public duties of religion. These constitute
the spiritual provisions of Christ's house, provided for and
offered to His guests through the instrumentality of His ap-
pointed servants. Whatever, therefore, respects the place in
which these services are held, all matters of arrangement and
decorum connected with them, and the appropriation of seats
to those who unite in them, devolves properly on the Deacons.
To them also are properly committed the care of the sacred
vessels of the Lord's house, the baptismal and communion ap-
paratus,— the supply of the bread, the wine, the water, and the
napkin, — the arrangements for their use, and whatever personal
attention is required in order to secure the proper and timely
introduction of the parties to whom these ordinances are to
be administered.
To "the Table of the Lord" belongs also the accommoda-
tion of those who might be induced, or have a present wish, to
attend upon the services of the sanctuary.
Strangers often feel embarrassed in finding their way into
a Church, and are very much influenced in their choice of a
Church by the kind manner in which they are introduced, and
in which they are assisted in accommodating themselves with a
seat suitable and agreeable to them.
The Lord has also made special provision in His Church
for "the poor," to whom, in a most emphatic manner, "the
Gospel is to be preached." And while it is necessary, in order
to meet the expenses of the Church, to have a system of pew-
rents, yet FULL AND AMPLE provisiou should be made for the
tSee abundant proof in Robinson's Greek Lexii^on of the N. T., im-
proved by Negris & Duncan, under the word TpaTTC^a,
tSee 1 Cor. 10: 16, 21.
874 THE OFFICE OF DEACON,
accommodation of those who, from a variety of causes, may be
unable to meet the expense of a rented pew. To this matter
the attention of Deacons should be particularly directed. Some
persons again are anxious to pay what they can afford to the
support of the Church, but are not able to pay the full amount
of the ordinary pew rent. Now such parties ought to be in
every possible way encouraged, and it would be a most grateful
service for the Deacons to make an arrangement with other
individuals, so as, among them, to assume the rent of a whole
pew, and thus at once to please and accommodate all concerned.
Sometimes again, persons in moderate circumstances have such
a difficulty in hearing as makes it necessary that they should
sit as near the pulpit as possible, and are, nevertheless, unable
to pay the rent assessed upon a pew in that position. Here
then is another case, in which the Church, through her Dea-
cons, should manifest "the tenderness of Christ," in adapting
the arrangements of his "table" to the circumstances of His
people — "the strong bearing the infirmities of the weak," and
"every man pleasing his neighbor to his edification" and com-
fort.
And where persons are really unable, while in spirit willing,
to contribute to the expenditures of the Church, in this case
Deacons and others should manifest the greatest solicitude to
make them feel at home in the Church, to provide for them
suitable and convenient seats, and thus to prove that in Christ's
Church there is equal regard for the poor and the humble as
for the rich and elevated, and that as "Christ is the head" of
all, so are all "members one of another."
To the Deacons belong also, it has been said, the Table of
THE Pastor, Bishoo, or Minister. It is the law of Christ's
kingdom, that "he who is taught in the Word should communi-
cate unto him that teacheth in all good things," "the T^ord
having ordained that they who preach the Gospel should live
of the Gospel." As Ministers give to their work their whole
time, energy and devotion — as that work requires for its ac-
complishment books and other apparatus to an indefinite extent,
and as it occasions an outlay of actual expenditure in a variety
of ways — it is at once evident that this law of ministerial sup-
port is reasonable, necessary, and designed to secure in the
most effectual manner invaluable benefits to the parties con-
cerned. These benefits are found not merely in the equivalent
which is enjoyed in pastoral oversight and instruction, but also
in the working of that universal law by which we value and
give attention to any object in proportion as we make efforts
and sacrifices to secure it.
It is, therefore, undoubtedly for the interest of members of
the Church, as it is their imperative duty, to "communicate to
THE OFFICE OF DEACON. 875
Him that teacheth in all g:ood things." And it is a very im-
portant part of the Deacon's office, where the duty is not other-
wise efficiently provided for, to facilitate, systematize, and cer-
tainly secure, a full provision for "the table of the Minister."
It is in the power of prudent, active and liberal-minded officers,
whether Deacons or otherwise, to render the performance of
this duty a cheerful and afifectionate tribute of respect and
esteem on the part of the people, and an encouragement to con-
fidence, perseverance and fidelity on the part of the Pastor
In Churches wholly unendowed, as ours generally are, the de-
pendence of Ministers upon the exertions and considerate sym-
pathy of such officers, is necessarily great, and by well-timed
applications, and a wise and impartial division of labor, such
officers may place their Minister in a state of respectable free-
dom from worldly embarrassment ; supply him with all needful
apparatus, so that out of a full and well-garnished storehouse
he may "bring forth things new and old," "a portion always in
season"' for the edification and comfort of his people; and, at
the same time, put it in his power to shew forth his hospitality
And, as there is a deep-seated law of our nature, which awakens
lively and peculiar emotions of grateful regard, when benefits
are conferred, which are purely voluntary, and not included
in any stipulated agreement, the way is further open for greatly
enlarging the kindly sympathies of Pastor and people, by such
acts of unsolicited and unlooked-for liberality.
But the Deacons are appointed to take charge, also, of the
TABLE OF THE POOR. "The poor shall never die out of the
land" — "Ye have the poor," says Christ, "always with you, but
me ye have not always." "Whatsoever, therefore, ye do for
them, ye do it unto me." Such is the purpose and providence
of God, and such the tenor of that rule of judgment by which
our future award and proportion of happiness shall be deter-
mined. The poor to whom the benevolent efforts of the
Church are to be directed, are, primarily, the members of par-
ticular Churches ; the aged, infirm, diseased, and in any way
impoverished, members of "the household of faith," for whom,
if the Church does not provide with liberality, "she has denied
the faith," and is worse than those societies which, without
exercising as such any faith in the Church, or in Christ, its
institutor, shew forth their charity in providing, more or less
plentifully, for all who have claims upon their bounty. But
the Church at Jerusalem never thought of limiting their bounty
to resident members of their Church, but embraced all of every
country and language who came within the reach of their
chiritable efforts ; and nothing is more evident in the Apostolic
narrative than the "readiness" with which the Apostolic
Churches were willing, "to the full extent of their power" —
876 THE OFFICE OF DEACON.
aye, and "beyond their power," to aid the necessities of Christ-
ian brethren and sisters elsewhere, as well as within their own
sphere.
The poor, therefore, to whom the Deacons are to "give
heed," are Christ's poor — primarily, those of their own imme-
diate Church, and, secondarily, all other "poor saints," wher-
ever they are found, and so far as there is ability and oppor-
tunity "to communicate with them in their necessities."
But it is not for these poor Christians merely, that Christ
claims attention and regard. The poor generally, whether be-
lievers or not, are the objects of Christ's special compassion.
Among these He chose to become incarnate, for "He had not
where to lay his head." From these He chose Hi, disciples;
to these He manifested most of His mighty works, and for
them He performed most of His miraculous cures. To every
one of them, in the person of the wounded traveller. He points
us as a neighbor to whose wants we are bound to attend, and
in the good Samaritan, in contrast with the Priests and Levites,
Christ depicts the character and conduct of His true and ap-
proved disciples. Christians are, in an eminent sense, the
guardians of the poor, and whatever will promote their comfort
and well-being, ought to be devised, advocated, and supported
by them. Every Church, therefore, is, and ought to be, an
association for the temporal, the moral, and the spiritual im-
provement of the poor. This should be one leading and promi-
nent object, for which there should be united, systematic, and
vigorous effort.
For this purpose are Deacons instituted by Christ, and
clothed with authority, and invoked by a solemn sense of duty,
to "devise liberally" and wisely for "this heritage of the Lord."
The office of Deacon is undervalued by many, only because
this great function of the Church is little known and little felt.
The Church is suffering greatly because she has so long, and to
so great an extent, "passed by on the other side," and" left the
poor to perish in neglect, or to be taken up by other associations
formed "to supply her lack of service." The injury done to
the cause of Christ, by this neglect, is, beyond calculation, great.
There ought to be in every Church, therefore, a large bench
of Deacoens, including men of prudence, piety, wisdom, and
great liberality — say, eighteen or twenty. Among these, "the
region round about" the Church should be divided into small
sections, so that "two by two" they might visit and become
personally acquainted with all the poor in their respective dis-
tricts. By visiting these poor families, their character, condi-
tion and wants would be known, and by availing themselves
of the resources within reach, their immediate wants could be
relieved, the education of their children provided for, habits of
THE OFFICE OF DEACON. 377
industry and economy promoted, by introducing them to the
Savings Bank, and encouraging them to Hve within their means,
and a spirit of love, reverence, and attachment, be cherished
among the poor, towards their weakhier neighbours.
Depend upon it, the severance of the poor from the bounty
and oversight of the Church, is a fatal policy, both for the
Church and the community. This policy is fatal to the Church,
because the poor have been the friends and supporters of the
Church, when higher parties have been hostile ; because "to the
poor the Gospel is preached ;" because "the poor God has chosen
to be rich in faith and heirs of the promises;" because, there-
fore, the blessing of God is made to depend upon the attention
of the Church to the poor; and because, if the poor are alien-
ated from the Church, they will be found — as in England, in
Ireland, in France, and wherever they are supported by poor
laws, or not provided for at all — the greatest enemies of truth
and righteousness, and the greatest hindrances to all moral
and social improvement. Let the poor, however, — as to some
extent is the case in many parts of Scotland — be provided for
by the church, and they will be found the greatest friends, sup-
porters, and patrons of the church — be elevated and ennobled
in their own character, and become industrious, moral, and
peaceable in their whole deportment.
The policy, therefore, of leaving the poor to legal assistance,
will be found equally fatal to the community at lars^e. It intro-
duces the poor-law system with all its gigantic evils. It severs
the provisions for the poor from all moral and religious influ-
ences. It destroys self-respect, degrades moral character, mul-
tiplies a thousand-fold the evil it attempts to meet, fosters
pride and dissatisfaction, and by sanctioning the idea of a legal
right to such provision, paves the way for the spirit of agrari-
anism, and of hatred and dislike to all the distinctions of so-
ciety. §
§0n this subject see a very able work, Bosanquet on the Poor. Mr.
Lorimer, of Glasgow, in his work on Deacons, has the following remarks,
which are of great weight : "The world holds that it deals in substantial
kindness, while the Christian contents himself with faith, as distingjuished
from morality. To meet this common charge, it is most desirable, for the
honour of Christianity and the Christian Church, that they be seen in their
true character as the patrons of the poor, especially the pious poor : and how
can this be better done than when it appears that a court of officers, to
watch over the interests of the poor, in the spirit of Christianity, is an es-
sential part of the constitution of the Christian Church? So long as the
Church cannot point to these ofiRcers in living operation under her author-
ity, she wants the full answer which she may and ought to have it in her
power to return to the charges and insinuations, whether of worldliness, or
superstition, or infidelity. It is not enough to say that Christians are char-
itable— far more charitable than others — unless it can be shown that the
poor are so important in their eyes, and dear to their hearts, that they have
a regular official provision in the very structure of the Christian Church
for attending to their wants, and that men are failing in Christian duty
where this, in one form or another, is wanting. Let, however, the Chris-
378 THE OFFICE OF DEACON.
From what has been said, and from the other passages of
Scripture in which the office of Deacon is described, it is evi-
dent that while this office is local, and while, for the sake of
order and unity, it must be under the direction of the session
and auxiliary to it, it is one in itself most important and hon-
ourable, and in its influence most beneficial to the church and
to the community. It is equally evident that the field of duty
opened to the Christian efforts of Deacons is of incalculable
value. Indeed, there is no other limit to it than the benevolent
desires and active zeal of those who fill the office. In many
ways, not now pointed out, Deacons might, in a silent and
indirect manner, contribute to the personal, social and business
prosperity of those who are connected with the church ; recom-
mend them to those who might need their services or their
goods ; put those who wish employment in the way of finding
it; introduce those who are strangers, to the acquaintance of
each other; procure subscribers for those periodicals of our
church, whose circulation is deemed advisable; promote the
establishment of parochial schools, under the watch and care
of the church: and in numerous ways, incapable of distinct
mention, build up, strengthen and beautify Zion.*
tian Church be fully equipped with a large staff of laborious tender-hearted
Deacons, watching over the poor from week to week and year to year,
ministering to their wants out of the donations of the Church, and treating
them with the kindness of brethren and sisters; and what is there in any
occasional charitable bequest, any regular and extraordinary deed of benev-
olence, on the part of the men of the world, which could bear any compari-
son with such friendship? Tried by this test, Christianity would not only
be acquitted of indifference — its genuine liberality would be established
and rendered conspicuous. We can conceive few things more dishonora-
ble to Protestant Christianity, or more fitted to impair its progress, than to
be able to say, with apparent truth, that it is careless of the interests of the
poor — more careless than the men who make less pretension. And, on
the other hand, we can conceive few things more fitted to propitiate the
good will of the world, which, at all events, admires benevolence, than to
be able, in a way which does not admit of cavil, to show that the same
religious system which alone can provide for the welfare of eternity, is
the most active and unwearied guardian of the poor man's interest in time.
This is an argument which must always be powerful, but particularly in
such a day as the present, when it is to be feared irreligion and infidelity
prevail to a considerable extent among the humbler classes of society —
classes which were once happily strangers to the poison, and which are
naturally led, from their very circumstances, to make comparison of men
and systems in connection with their care for the poor, and to consider this
as almost the exclusive standard of character."
*In depicting his Church of the Future, Chevalier Bunsen says — "We
found the most startling and important signs of this in the help afforded
to the church in her care of the poor, the sick and the prisoners. We
were here met by a zealous company of men and women, who had founded
institutions of helpful love, for the reformation of those who have gone
astray, for the maintenance of homeless and orphan children, for the com-
fort of the sick and the prisoner ; we were met by operatives full of faith,
and by a holy band of deaconesses, performing the works of the merciful
sisters of the clergy-church, without vows, in the full freedom of the gospel,
and in the might of free, because thankful, love. Now every one who
considers the way in which the diaconate first decayed and died, and how
it is especially wanting in the clergy-church, because it requires for its free
development the full communion of the laity, and the full acknowledgment
THE OFFICE OF DEACON. 379
But in no other way can Deacons do more service than by
carrying out a plan of systematic contribution, by which every
member of the church and congregation shall have the oppor-
tunity of giving what they should give to the several objects
of Christian benevolence, to which the attention of the church
is directed. In this way, every one may know, with certainty,
when and how they shall be called upon — may be enabled to
"set apart" their "gifts" and have them ready — may become
habituated to give, from principle and "from a willing mind,"
and therefore prayerfully and cheerfully.
Such is, undoubtedly, the divinely appointed order for rais-
ing charitable and religious contributions, and one special and
primary object for which the church is instituted, and for
which every Christian is "called and chosen of God." Such
contribution is a part of Christian discipleship, a test and evi-
dence of our sincere love and devotion to the Saviour. It is a
prominent part of Apostolic institution, precept and practice.
It is an integral part of the worship we may acceptably render
to God, and to withhold which is to "rob" and dishonor "God"
and to put Him to an open shame before the world. A system-
atic plan by which all the members of the church may be
reached, and by which such collections might be made to con-
tribute to the spiritual benefit of all concerned, was framed by
the Apostles, and is given for our instruction and example;
and as, therefore, the church is returning to the scriptural
order of Deacons, let the Deacons direct their special attention
of the universal priesthood, will readily comprehend the historical signifi-
cance of the fact, that amongst the vigorous offshoots of the church-life
of the present day, the diaconate is the most distinctly and gloriously
prominent. This is the ministry of love, and in an especial manner the
viinistiy of the Church of the Future. We may here behold coming to
the birth the new elements of that Church of the Future, whose birth-throes
we all feel, of that free congregation of faithful men. to which the groaning
of the creature, and the ever more fearful revelations of the misery of
mankind are pointing. Here is that ministry which is open to all ; here
is that approval of our faith to which every one is called ; here is that
exercise of the priesthood for which every const'tution of the church gives
liberty. Here is that centre from which the constitution of this Church of
the Future must proceed, if it is to be partaker of an inward and spiritual
life." — Bunsen, pp. 202-205.
"All hail," says the N. British Reviewer, "to such a Church of the
Future ! The world yearns for it ; creation groans for it. Society is sick
at heart ; sick of sore maladies which politics can scarcely cure ; sick of
many empirics and few physicians. And Christ's church alone has the
panacea — the universal cure. Deacons and Deaconesses, Brothers and
Slaters of Charity — with Christ's love in their hearts and no Pope's
yoke on their necks — Priests and Priestesses, self-devoted to the High
Priest's own work of going about to co good — such is the ministry, the age,
and the church, and the world, all demand. Otherwise, churches are self-
consuming : light and life go out in a cold vacuum. Pastors, Elders,
Deacons. Schoolmasters. People, eat it on themselves and on one another.
Forms of polity and worship stand ; rights of rule and rights of choice are
balanced ; but love dies ; and with love all peace and joy. An earnest,
outgoing ministry, in all who are the Lord's — in Dorcas as in Paul — is
the grand want of the times. What church will realize this? That is the
church of the Future ! Bunsen. Arnold, Vinet, Chalmers, all are one here.
For, at the last, intellect, humanity, piety, are always one."
380 THE OFFICE OF DEACON.
to the restoration of the scriptural plan and methods of raising
collections, for all those purposes to which the church is de-
voted.
From what has been said, it will be further seen that, while
Deacons are only officers in a particular church, their office is
essentially connected with every interest of Christ and His
cause. Tiieir qualifications, therefore, cannot be too spiritual
or too iiigh ; nor should any provisions by which the purity, the
efficiency, and the spirituality of the Eldership are guarded, be
omitted in the case of Deacons. Our standards, therefore,
make the mode of nomination, election and ordination, the
same, both for Deacons and Elders ; and while they allow their
election to be made by the members of the church, limit their
nomination to the session.
In conclusion, we would say, that the church cannot too
deeply feel the obligation under which she is laid to those who
undertake and endeavour faithfully to discharge the duties of
these several offices, nor too "highly esteem them in love for
their work's sake." And as the efficiency of a session, and of
deacons when appointed, depends upon the perfect harmony
and unison of views and feelings which prevail among these
officers, so that they may all be "co-workers" and "fellow
laborers," it follows, that for this reason, even if there was no
other, the nomination of any additional members, to either
office, is wisely given, by our standards, and the practice of our
best regulated churches, to the session ; and that, in their elec-
tion, great regard should be paid by the members of the church
to the conviction and wishes of the session, as manifested in
their nominations. Could parties, uncongenial or antagonistic,
be introduced into either body, the consequence would be inevit-
ably injurious to every interest of the church, and be a certain
means of preventing it from enjoying the gratuitous services
of its most valuable members-l
f'Where the Pastor and the Deacons act independently of each other,"
says Dr. Winter.* "they are generally mutual hindrances ; but where they
strive together, they are mutual helps."
"Christian brethren," said my friend Dr. Newman, who preached on
this subject more than fifteen years ago, at the Monthly Meeting of the
Baptist Ministers and Churches, in this city and its vicinity, "Christian
brethren ! give to the Minister I love, for a Deacon, a man in whose house
he may sit down at ease, when he is weary and loaded with care ; into
whose bosom he may freely pour his sorrows, and by whose lips he may
be soothed, when he is vexed and perplexed ; by whose illuminated mind
he may be guided in a difficulty, and by whose liberality and cordial co-
operation he may be animated, and assisted in every generous undertak-
ing."t
*Mr. Jay's friend, in his Sermon on the Office of Deacons. See also
an elaborate discourse on this subject, by the Rev. Mr. Wilson, of the
Reformed or Secession Church in this country, not at this moment at my
hand.
tSee "The Work and Reward of Faithful Deacons:" a sermon, addressed
to the Baptist Monthly Association, August 21, 180G. By William Newman,
D. D. Second Edition, 1820.
APPENDIX.
The following paper was adopted by the Session of the Sec-
ond Presbyterian Church in Charleston, in view of tiie appoint-
ment of Deacons :
The Bible and our standards have made the office of Deacon,
in distinction from that of the Pastor and the Ruling Elder,
plain, obvious and imperative. And the General Assembly,
together with our Presbytery, have called upon every church
where the office has fallen into disuse, to have it restored.
The Ministry and the Eldership have relation to the doctrine,
discipline and government of the church ; and the Deaconship
to the general interests of the poor, to collections made for
pious purposes, and, generally, to all matters relating to the
interests of the church, in which the session may desire their
co-operation.
It is thus manifest that the duties assigned to Deacons, need
not interfere either with those of the session, on the one hand,
or of such officers, on the other hand, as are appointed by the
congregation, for the exclusive management of its fiscal affairs,
its buildings, and its burial ground.
Resolved, therefore, that this session do now proceed to
nominate as many Deacons as may be at present expedient, to
be recommended to the church for their election.
Resolved, that, in doing this, the following rules be adopted,
for the better understanding of the mutual duties of Deacons
and Elders :
1st. The session, consisting of the Pastor and Ruling Elders,
constitute the supreme and only authorized body in the church,
for directing (in accordance with its spiritual rules) every thing
pertaining to the spiritual order, government and discipline of
the same.
2(1. The Deacons, therefore, are appointed to act only in ac-
cordance with the views of the session, and within that field to
which session may direct their labors ; and all nominations for
that office shall be made by the session.
3d. It shall be the duty of the Deacons to appoint a Chair-
man, Secretary and Treasurer, and to keep minutes of all their
proceedings, which shall be submitted to the session for review
and approval once a quarter.
4th. Within the field assigned to them, it shall be the duty of
the Deacons to devise and employ every proper means for fur-
thering the objects entrusted to their care.
3S2 APPENDIX.
5th. Once a quarter, or oftener, if necessary, the Deacons
shall meet v/ith the session, when they shall make their report
and receive directions and advice, and when appropriations to
the regular beneficiaries of the church shall be made.
6th. In regard to the specific duties of the Deacons : Resolved,
that to them be committed, under the aforesaid direction and
superintendence of the session —
I. The poor, and every thing pertaining to their temporal
comfort and advantage.
II. The collections for all religious purposes, to be made in
the congregation as appointed by the session, and the means of
rendering them more general, more equal, more liberal, and
therefore more systematic.
III. The arrangements for the accommodation of strangers
and others, at all the meetings of the church.
IV. It shall be the duty of the Deacons also to use every
proper and practicable means for inducing strangers to attend
the church, — for aiding and assisting young men and others in
procuring situations or employment, — for promoting, as far as
practicable, the temporal welfare, business and prospects, of
members of the churcht ; and in every other way for furthering
its interests.
V. It shall be further the duty and business of the Deacons,
to assist in promoting the circulation of such periodicals as, in
the judgment of the session, it is desirable to circulate in the
congregation.
Finally, as it regards the election and ordination of Deacons.
Resolved, that they be conducted in the same manner as those
of Ruling Elders, according to Rules 1 and 2 of this church.
THE
HISTORY. CHARACTER
AND
RESULTS
OF THE
WESTMINSTER ASSEMBLY OF DIVINES
A DISCOURSE
IN COMMEMORATION OF THE BICENTENARY ANNIVERSARY OF THAT
BODY.
By THOMAS SMYTH, D. D.,
Author of Lectures on the Prelatical Doctrine of Apostolical Succession,
Presbytery and not Prelacy the Scriptural and Primitive Polity, Ecclesi-
astical Republicanism, An Ecclesiastical Catechism, etc.
PUBLISHED BY REQUEST.
NEW YORK:
LEAVITT. TROW & CO., AND ROBERT CARTER.
BOSTON : CBOCKKH ft BREWSTER. PHILADELPHIA : WM. T. MARTIEN. AND PERKINS* PUBVE*
PITTSBURGH: THOMAS CARTER.
LONDON :
WILEY AND PUTNAM.
1844.
25 — VOL IV.
Bntered according to Act of Congress, in the year 1844,
BY LKAVITT, TROW & CO.,
In the Clerk's OfiQce of the District Court of the Southern District of
New York.
NKVV YORK :
JOHN F TROW A CO., PEINTKHS,
No. 33 Ana Street.
THIS VOLUME,
WHICH IS PrBLISHED AT THE REQUEST OF MANY WHO
HfiARD IT, IS RESPECTFULLY INSCRIBED
H. V. BUTLER, ESQ.,
OF PATTERSON, N. J.,
By whose Gxmbbositt it is Pbesentsd to thk
Public.
PREFACE.
The following discourse was prepared by the author, to be
delivered to his own congregation, on the occasion of the bi-cen-
tenary celebration of the Westminster Assembly of Divines.
During his visit to the North, he was requested to deliver it in
the Old South Church, Boston, in the First Church in Ciiarles-
town, in Paterson, N. J., in New Brunswick, and in Philadel-
phia. On each of these occasions the author was requested to
publish it ; and when he had returned home, he received a gener-
ous request from the gentleman to whom it is dedicated, to
allow it to be published at his expense. To this request he has
felt it his duty to accede. Not that there is any pretension in
the discourse to elegance of style, or to great originality of
matter. To be faithful to history, the facts must be, of neces-
sity, such as are already acknowledged. All that the author
claims is, to have combined in the discourse a general summary
of all the information we possess concerning this remarkable
Assembly, in its origin, progress, and results ; to have shown its
relations to the great struggle for religious and civil liberty
which was then going on ; to have presented the grounds upon
which it has laid posterity under a debt of lasting gratitude;
and to have offered some vindication of the Assembly from the
charge of persecution and intolerance.
All that is expected, therefore, from this publication is, that
it may convey, in a small compass, the most necessary informa-
tion on these points, to some who may not have leisure or op-
portunity to peruse more lengthened works.
Should any similarity be found in the arrangement of this
discourse and the history of Mr. Hetherington, the author
would state that, although he has now made some references to
that valuable work, this was written in May, 1843, and of
course months before the appearance of the work referred to.
Charleston, S. C, September, 1843.
CONTENTS.
SECTION I.
PAGE
Introductory remarks, with a review of the causes which
led to the calling of the Westminster Assembly 393
SECTION II.
The Nature, History, and Character of the Westminster
Assembly 399
SECTION III.
The Standards of the Westminster Assembly 404
SECTION IV.
The Political Sentiments and Character of the Westmin-
ster Assembly and its Adherents 410
SECTION V.
The Westminster Assembly and the Presbyterians of their
time Vindicated from the Charge of Persecution 412
SECTION VI.
Presbyterianism Vindicated from the charge of having
given Origin to Innumerable Sects, and the subject
concluded 424
APPENDIX.
The Objections Founded upon the Persecuting Principles
and Conduct of the Presbyterians Further Answered,
from the Author's Work on "Ecclesiastical Repub-
licanism," p. 231-239 429
HISTORY
OF THE
WESTMINSTER ASSEMBLY.
SECTION I.
INTRODUCTORY REMARKS, WITH A REVIEW OF THE CAUSES WHICH LED TO THE
CALLING OF THE WESTMINSTER ASSEMBLY.
We are on this occasion called upon, with an innumerable
multitude in every quarter of the globe, and of many different
denominations, to celebrate the bicentenary anniversary of the
Westminster Assembly of Divines. To this body the world is
indebted for those standards of faith and practice which have
been substantially adopted, not only by the Presbyterian Church
in all its branches, but also by the Congregational and Baptist
denominations. The return of a second centennial anniversary
of this Assembly, invokes the grateful remembrance of all who
value these standards, and the blessings of religious and civil
freedom with which they have become inseparably connected.
If the clear definition and establishment of those doctrines that
are of God, alike freed from Antinomian licentiousness on the
one hand, and from fanatical extravagance on the other ; if the
preparation of standards which have served as bulwarks to the
truth as it is in Jesus, when error and heresy have come in like
a flood upon the church, and which are at this moment vene-
rated, as containing the system of doctrine taught in the word
of God, by growing multitudes ; and if a devotion to the cause
of human rights which no bribery or persecution could extin-
guish; if, I say, these achievements are sufficient to demand
our gratitude, then are we imperatively called upon to hail \yith
exultation this natal day of our spiritual birthright, to consider
the days of old and the years of ancient times, and to bring to
remembrance the Westminster Assembly.
In order, however, properly to appreciate the debt of grati-
tude we owe to this General Council of the Church, and to
enter heartily into this commemoration, we must recall to mind
the circumstances which gave origin to this assembly.* and the
nature and influence of its proceedings. It will be our object,
therefore, in this discourse to present some general observations
relating to the history, character, and results of this body.
*See these minutely given in the Preface to Reid's Lives of the Divines
of the Westminster Assembly. Paisley, 1811.
894 HISTORY OF THE
The Westminster Assembly of Divines is to be regarded both
as an effect and as a cause. It was at once the result of certain
previous movements, and the source of other and momentous
consequences to which it gave occasion. Itself the fruit of
former vegetation, it became the seed of new productions.
From it, as a starting point, the Presbyterian Church com-
menced her glorious race, freed from the clogs and hinderances
with which she had been long previously bound, and is now
seen in all the strength of growing maturity, pressing on to-
wards the mark for the prize of her high calling; whi'e upon
the foundation of its doctrinal standards millions build the
fabric of their everlasting hopes.
To understand the causes which led to the convention of the
Westminster Assembly, we must go back to the era of the Eng-
lish Reformation and trace the history and working of the
Anglican hierarchy. Unlike the Continental and Scottish re-
forms, which were originated, and sustained, and completed
by the people, the English Reformation was altogether a politi-
cal movement, and an affair of state. It was forced upon an
unprepared and unenlightened people, like any other matter of
political legislation. Neither was it a reformation, but rather
an adaptation of the existing hierarchy to the views and pur-
poses of a covetous, worldly-minded, and ambitious monarch.
While the supremacy of the pope was renounced, the king was
recognized as the head of the church, and was thus implicated
in that usurpation of the royal prerogative of Christ, and in
those encroachments on the rights of the church, which form
one of the weightiest charges against the Roman Antichrist.
And while the people, in their state of ignorance, spurned from
them the established religion — as far as they dared express
their feelings — because it was in any way, and to any degree
an alteration of the old, that same people, when fully instructed
in the knowledge of the gospel, rejected to a great extent this
same established religion, because it was but a modification of
the corrupted papacy, and altogether unlike the primitive and
apostolical church of Christ. It is beyond all controversy cer-
tain, that had the great body of the clergy and the laity, in the
days of Elizabeth, possessed the liberty of carrying out their
views, the Church of England would have been modelled after
the same original platform of Presbyterian polity which was
preserved to us in the sanctuary of truth, and universally
adopted by every reformed church in Christendom.* Coerced
into obedience to the powers that ruled over them, and legis-
lated into conformity by the all-convincing arguments of
proclamations, penalties, imprisonment, torture, infamy, and
♦See the author's Work on "Presbytery, and not Prelacy, the Scriptural
and Primitive Polity," for proof.
WKSTMINSTKR ASSEMBLY. 395
death, the people of England groaned within themselves, being
burdened. Having no refuge in man, they sought relief in
God, into whose ear they poured their complaints, and cried
with a loud voice, saying, "How long, O Lord, holy and true,
dost thou not judge our cause, and avenge our sufferings on
them that oppress us?"
Prelacy is a plain and manifest deviation from the institu-
tions of Christ. As such it appeared to all the reformed
churches, and to a large portion of the English people. They
sought, therefore, its removal by an appeal to scriptural argu-
ment and authority. But prelacy had also become identified
with spiritual despotism and arbitrary proceedings. Secular
power, external violence, inquisitorial authority, and political
tyranny, as well as ecclesiastical jurisdiction, had long been
annexed to the hierarchy, had become characteristic of its con-
duct, and interwoven with all its proceedings. Bishops were
not only lords spiritual, but also lords temporal. Their power
extended equally to the body and the soul, and to civil as well
as to ecclesiastical penalties. They domineered over all the
ecclesiastical rights of the people in the church, while they lent
themselves as the tools of arbitrary monarchs in the state. They
had, too, become possessed of extensive power, independent of
the crown and parliament; a power which, being based upon a
divine right and thus beyond the reach of any human control,
could be questioned only by the voice of blasphemous impiety.
Their history is filled with treasons, conspiracies, and oppres-
sion.* They had ever been found opposed to the laws and
liberties of the people, and to the reformation of abuses. Their
high-handed proceedings in the Bishops' courts ; their illegal
powers as members of the High Commission ;J and the exor-
bitant prerogative of the crown, which they abetted and sus-
tained, prostrated all freedom, trampled upon the just rights
of the citizen, and left men of every quality and degree at the
mercy of a rapacious despotism. f
*The collerted proofs of these chareres. from authentic sources, may be
seen given at length by lh?t learned and pcrserut°d man Couns'llf^r Prynne,
in his "Antipnthie of the English T/Ordly Prelacy both to regular M^narchy
and civil Unity ; or an Historical Collection of the several execrable Trea-
sons, Conspiracies. Pebellions. Sedit'ons, Stat^'schisms. Confimacics. Op-
pressions, and Anti-Monarchical Practices, of our English. Br't'sh, French.
Scottish, and Irish Lordly PreL-^tes, against onr Things, Kingdomes. Laws,
Liberties ; and of the several Wars, and civil Dissensions occasioned by
them in. or against our Realm, in former and latter ages." London, 1641.
2 vols, 4to.
tBy this dreadful tribunal many were reducpd to utter poverty by fines,
many were imprisoned till they contracted fatal diseases, others were ban-
ished, and some were actually sold for sla^-es.
tit was actually decided by the tweh'e judges of the Star Cham.ber, "That
the King, having the supreme ecclesiastical power, could, without parlia-
ment make orders and constitutions for church governm'~nt ; that
the High Commissioner might enforce them, ex officio, without libel : and
396 HISTORY OF THE
This language may appear strong, but it is inadequate to
express the true character of the Anglican hierarchy. Take,
for example, the case of Leighton, father of the celebrated
Archbisop. At the instigation of Laud, and upon the charge
of having published a book against prelacy ! — he was thrown
into prison, where he lay in a filthy cell infested with vermin
for fifteen weeks, so that when served with his libel his hair
and skin had come ofif his body, and he was so reduced in
strength as to be unable to appear at the bar. This, however,
made no difference. Untried and unheard he was condemned
to suffer the following sentence, on hearing which pronounced,
Laud, v\e are told, "pulled off his cap and gave God thanks."
"The horrid sentence," says the sufferer in his petition to par-
liament some years afterwards, "was to be inflicted with knife,
sword, fire, and whip, at and upon the pillory, with ten thou-
sand pounds fine ; which some of the lords of court conceived
could never be inflicted, but only that it was imposed on a dying
man to terrify others. But Laud and his creatures caused
the sentence to be executed with a witness; for the hangman
was animated all the night before, with strong drink in the
prison, and with threatening words, to do it cruelly. Your
petitioner's hands being tied to a stake, besides all other tor-
ments, he received thirty-six stripes with a treble cord, after
which he stood almost two hours in the pillory in cold, frost,
and snow, and then suffered the rest, as cutting off the ear,
firing the face, and slitting up the nose. He was made a spec-
tacle of misery to men and angels. And on that day seven
nights, the sores upon his back, ears, nose and face, not being
cured, he was again whipped at the pillory in Cheapside, and
then had the remainder of the sentence executed by cutting off
the other ear, slitting up the other nostril, and branding the
other cheek !"
Similar punishments were inflicted on Counsellor Prynne,
Dr. Bastwick, and Dr. Burton, and for the same atrocious crime
of having written against the prelacy !
In short, "the Church of England continued under the
Stuarts w hat she had become under the Tudors : a submissive
slave to the higher ranks, a tyrant to the lower."* And the
portentous re-appearance, at the present time, and in our own
country as well as in England, of the fundamental principle, —
the prelatical doctrine of Apostolical Succession, — from which
these results followed, may well excite alarm ; embodying, as
it does, the very essence of despotism, civil and religious, and
that subjects might not frame petit'ons for relief without being guilty of an
off'^n'-e finable at discretion, and very near to treason and felony." Neal,
Vol. I. p. 416. 417.
*Hoffman's Anglo-Prussian Bishopric, p. 28.
\Vi:ST.MIXSTr,R ASSEMBLY. 307
possessing an energy that nothing human can control without
a struggle, wide, wasting, and deadly, too fearful even to be
imagined. t
Nor was this all. While prelacy had become identified, as
was believed, with despotic cruelty and injustice, an event oc-
curred which awakened the whole people of Britain to a full
perception of their awful condition, and still more fearful pros-
pects,— I allude to the horrible massacre of the Irish Protest-
ants, by the Roman Catholics. Taught to believe that by put-
ting heretics to death they would merit favor at the hands of
God, these deluded men received the sacrament before com-
mencing the work of carnage, and swore before high heaven
that they would not leave a Protestant alive in the whole king-
dom. For many months, nay, with some little intermission,
for two years, the country was a scene of the most unparalleled
atrocities. No mercy was shown to age, or rank, or sex. Men,
women, and even children, became the executioners of helpless
victims, and everywhere perpetrated the most execrable atroci-
ties. Suffice it to say, that according to some writers not less
than 300,000 Protestants were sacrificed to glut the ferocious
appetite of Popery. :|: Neither can King Charles be altogether
freed from the charge of having connived at, if he did not pro-
mote, this infamous treachery. Certain it is, that the object
avowed by the Papists was the subjugation of the English
parliament and the Scottish army ; the support of the king in
his struggle for arbitrary power, and the more complete enslave-
ment of the British nation. §
By these, and other similar causes, which time will not per-
mit us to detail, the public mind was led to regard prelacy as
equally dangerous to the religion, liberties, and pe?ce of the
three kingdoms, and thus to desire the complete extirpation of
the hierarchy. The controversy respecting high-churchism,
tHatherington, Hist, of Westm. Ass., p. 50. See abundant proofs of the
intolerant tendencies and results of this doctrine both in England and Amer-
ica, in the Author's Lectures on the Prelatical Doctrine of the Apostolical
Succession, Lecture XIIL
tSee on this subject the various calculations as given in Dr. Reid's His-
tory of the Presbyterian Church in Ireland. Vol. L p. 336. 337.
§Tne Royal Commission from Charles L for the movements of 1641,
has been strenuously denied. The evidence of its reality seems, however,
beyond controversy. The evidence may be summed up as follows: — (1.)
The Royal Commission was published by Sir Phclim O'Neil himself in his
proclamation from Newry. 1641. (2.) It was reprinted in the "Myst^ric
of Iniquity," 1643. (3.) In "Vicar's Parliamentary Chroniclj," 1646. (4.)
In Milton's Works, 1698. And those who desire to see the genuineness of
the Commission fully canvassed, may consult Brodie, Vol. III. p. 190-9 ;
and Godwin, Vol. I. p. 225-30. (5.) Even Reilly, a stanch Romanist admits
that Lords Auburn and Osmond were instructed by Charl°s to seize the
castle of Dublin, the lords justices, &c., and that Sir Phelim merely en-
deavoured to have the first hand in the work. (6.) The declaration of the
commons, July 25, 1642, is sufficient to prove that there was a plot between
the queen and the Irish Papists, and that the king knew of it.
398 HISTORY OF THB
which had hitherto been carried on by the Puritans on religious
grounds, was now, by the conduct of the prelates, forced to as-
sume the character of a defence of civil liberty. The floodgates
of the popular mind were opened. The subject of church gov-
ernment became the all-engrossing topic of the day, and, from
its close connection with public affairs, a national question.
Within a period of twenty years no fewer than 30,000 pamph-
lets were issued on this subject. Feeling ran deeper every day
against the prelates, until, by the disclosures brought out upon
the trial of Archbishop Laud, it burst forth in ungovernable
fury, and demanded their removal from office.
The commons, therefore, having been petitioned to that eflfect
by the London ministers, in their grand remonstrance, presented
in 1G41, urged the necessity of a free synod, to take into con-
sideration, and remove the grievances of the church. In the
treaty of Oxford a bill was offered to the same purpose and
rejected. Some time after. Dr. Burgess, at the head of the
Puritan clergy, again applied to parliament for the same pur-
pose. At length an ordinance was passed by the parliament
in June, 1643, convening an assembly by their own authority.
In this ordinance they say, "Whereas, among the infinite bless-
ings of Almighty God upon this nation, none is, or can be,
more clear to us than the purity of our religion ; and for that
as yet many things remain in the liturgy, discipline, and gov-
ernment of the church, which do necessarily require a further
and more perfect reformation, than as yet hath been obtained ;
and whereas it hath been declared and resolved by the lords and
commons assembled in parliament, that the present church
government, by archbishops, bishops, their chancellors, com-
missars, deans, and chapters, arch-deacons, and other ecclesias-
tical officers, depending upon the hierarchy, is evil and justly
offensive and burdensome to the kingdom, a great impediment
to reformation and growth of religion, and very prejudicial to
the state and government of this kingdom ; therefore they are
resolved, that the same shall be taken away, and that such a
government shall be settled in the church as may be most agree-
able to God's holy word, and most apt to procure and preserve
the peace of the church at home, and nearer agreement with the
Church of Scotland and other reformed churches abroad ; and
for the better effecting hereof, and for the vindicating and
clearing of the doctrine of the Church of England from all
false calumnies and aspersions, it is thought fit and necessary
to call an assembly of learned, godly, and judicious divines,
who, together with some members of both houses of parlia-
ment, are to consult and advise of such matters and things,
touching the premises, as shall be proposed unto them, by both
or either houses of parliament, and to give their council and
WESTMINSTER ASSEMBLY, 399
advice therein to both or either of said houses, when, and so
often, as they shall be thereunto required."
The language and spirit of this ordinance will be considered
as justly marvellous, when it is recollected, that this very par-
liament was composed of persons who had been almost to a
man Episcopalians, and attached to Episcopal government;
men, too, possessed of great and plentiful fortunes; antl, as
Clarendon, who states these facts, allows, of great gravity and
wisdom.*
SECTION II.
THE NATURE, HISTORY, AND CHARACTER OF THE WESTMINSTER ASSEMBLY.
The Assembly was to consist of ten lords, twenty common-
ers, and one hundred and twenty-one ministers ; in all, about
one hundred and fifty-one members. In accordance with what
we have stated, as it regards the ecclesiastical views of the par-
liament, the members chosen to constitute this Assembly were,
almost all, such as had till then conformed to the Established
Church of England. § From the fact that it was convened at
Westminster, in the Abbey Church, it has been denominated
the Westminster Assembly. And forasmuch as it was not
called by ecclesiastical authority, or according to any fixed rules
of ecclesiastical procedure, but by the authority of parliament,
it is styled an Assembly, and not a Convocation or Synod. It
was designed to be an ecclesiastical advisory council, to aid and
assist the parliament in the determinations of religious ques-
tions. It was thus identified with the national legislature and
became a part of that body, or rather its ecclesiastical cabinet. f
All its members were chosen by the parliament, who selected
two from each county, and in addition to these, some of the
most learned men of the age, such as Archbishop Usher, Dr.
Holdsworth, Dr. Hammond, Dr. Wincop, Bishops Westfield,
and Prideaux, and many more.$ Parliament also drew up the
♦Clarendon, Vol. I., p. 184. M'Crie's Scottish Church Hist. p. 275. "As
to religion," says Clarendon, "they were all members of the Established
Church, and almost to a man for Episcopal government."
§In their answer to the reasons given by the Episcopal divines for with-
drawing from the body, the assembly answer the charge that "the divines
were for the most pait of a puritanical stamp and enemies to the hierarchy,"
by saying, "the divines, except the Scots and French, were in Episcopal
orders, educated in our own universities, and most of them graduates."
Neal's Hist, of Puritans, Vol. III. 49. "Those who made up the West-
minster Assembly, and who were the honour of the parliamentary party
throughout the land, were almost all such as had till then conformed."
Orme's Life of Baxter, Vol. I. p. 35.
tin the answer of the assembly to the Episcopal divines they say, "This
being not designed for a legal convocation, but for a council to the parlia-
ment in the reformation of the church." Neal, III. 49.
+A few of the royalist Episcopal divines at firFt met with the Assembly,
but afterwards withdrew when the king had prohibited their meeting.
400 HISTORY OF THE
rules by which in all their deliberations they were to be directed
and governed, and the solemn oath or protestation which was
to be taken by every member of the body. The Assembly,
therefore, had no independent existence or authority. Its
members were sworn to "make good out of Scripture what any
man undertook to prove," and "to maintain nothing in matters
of doctrine, but what they thought in their conscience to be
truth ; or in point of discipline but what should conduce most to
the glory of God, and to the good and peace of the church."
They could not, however, enforce any thing by their own
power, as either true or obligatory. All their productions are
entitled, "The humble advice of the Assembly of Divines, by
authority of parliament sitting at Westminster concerning," &c.
&c.§ The ecclesiastical authority nozv attached to the West-
minster Assembly's standards, arises solely from their adoption
by the various bodies who have received them as their own,
while their intrinsic validity is based upon the word of God,
on which they are exclusively founded. The Assembly was
but a component part of the most celebrated of all parlia-
ments— a wheel within a wheel — one band of actors in that
glorious drama which will ever attract the admiration and ex-
cite the reverence of mankind. By obeying the summons of the
parliament, the members of the Assembly, at once and forever,
committed themselves to the cause of the people against their
tyrannical oppressor ; braved the fury of an incensed monarch,
who had openly denounced their meeting as traitorous, and
pledged their lives, property, and sacred honour, to the support
of liberty and truth.* The volcanic fires which had long been
burning in secret had now burst forth, and filled the land with
civil commotion. To these divines was given the hazardous
but honourable duty to direct the whirlwind and the storm
which were then raging, and if possible to suggest such mea-
sures as might reduce their conflicting elements to order and
harmony. By the merits of that struggle, which was then com-
menced in desperate earnestness, must this Assembly be now
tested. Was it a traitorous rebellion against lazvful power and
the heaven-appointed insolence of despots? — then were they
accessories to the nefarious plot, and base hypocrites in the
sight of heaven. But was that outburst of freedom "the com-
mencement of all true liberty, public and personal," and the
§0f these I possess copies in the original editions. I have also ten 4to
volumes of the discourses they delivered before the parliament.
*In their answer to the Episcopal divines, who alleged that the Assembly
were not authorized by the king, they replied, "that the const'tntion at
present was dissolved ; that there were two sovereign contending parties in
the nation ; and if the war in which the parliament was engaged was just
and necessary, they might assume this branch of the prerogative, till the
nation was settled, as well as any other." Neal, Vol. III. p. 49.
WESTMINSTER ASSEMBLY.
401
birth-day of a nation's rights?— then are the members of the
Westminster Assembly to be held in everlasting remembrance.
The Assembly continued to act and deliberate till 1G48-9,
about three weeks after the king's death, having set five years,
six months, and twenty-two days, during which time they had
eleven hundred and sixty-three sessions. They were still em-
ployed after that time, as a committee for the examination,
onlination, and induction of ministers, till March 25th, 1652,
when the long parliament being turned out of the house by
Oliver Cromwell, they also broke up without any formal disso-
lution. They thus rose and fell with the long parliament, and
were buried with it in the same grave of constitutional liberty.
The Westminster Assembly was a congregation of the most
wise, pious, liberal and learned spirits of the age. "The divines
there congregated," says Baxter, "were men of eminent learn-
ing, godliness, ministerial abilities, and fidelity, and being
not' worthy to be one myself, I may the more freely speak the
truth, even in the face of malice and envy; that as far as I am
able to judge by the information of all history of that kind, and
by any other evidence left us, the Christian world, since the
days of the Apostles, had never a Synod of more excellent
divines than this, and the Synod of Dort." "For personal in-
tegrity, ministerial diligence, and general scholarship, the
Westminster Assembly," says Dr. Price, who is warmly op-
posed to presbyterianism, "has never been surpassed by any
ecclesiastical assemblage."* Let any one examine the list of
its members, and he will find among them the most considerable
lawyers and divines of a most remarkable age.
The names of Lightfoot, Gataker, Greenhill, Arrowsmith,
Twisse, Reynolds (afterwards bishop), Burgess, Bolton, Bur-
roughs, Calamy, Caryl, Godwin, Hildersham, Marshal, Scudder,
Vines, 'Wallis, Henderson, Gillespie, Rutherford, Baillie, and
many others, are among the most illustrious in English history,
and will never be undervalued in the learned world. Selden,
also, among the lay members, and Prynne, the great Presby-
terian advocate in the parliament, were prodigies of learning,
and their works treasures of erudition.
In fact all the members were men of distinction, and while
Cajetan, who was reputed to be the most learned man in the
Council of Trent, knew not a word of Hebrew,J many of these
*Dr Price's Hist, of Non. Conf. Vol. II. p. 248.
t'-Neither was there amongst these prelates any one remarkable for
learnms- some of them were lawyers, perhaps learned in that profession,
but of little understanding in religion ; few divines, but of less than ordinary
sufficiency; the greater number gentlemen or courtiers: and for their dig-
nities some were only titular, and the major part bishops of so small
cities that supposing every one to represent his people, it could not be
said that one of a thousand in Christendom was represented. But particu-
larly of Germany, that there was not so much as one bishop or divine.
Father Paul, p. 153.
26 — VOL IV.
402 HISTORY OF THE
divines were eminent for their acquirements in Hebrew, and
in Talmudical, classical, and oriental literature. Their debates,
which were sometimes continued for months upon a single
point, were regular scholastic discussions. An appeal was con-
tinually made to the Greek and Hebrew originals, to the anal-
ogy of faith, and to the opinions of the Rabbinical doctors and
early fathers. In these branches of study some of them at-
tained an eminence, which, if ever it has been equalled, has cer-
tainly never been excelled. They still shine forth, with singu-
lar glory, as stars of the first magnitude. Besides the
discussions of the Assembly, which occupied their forenoons,
and those of the committee, which filled up their afternoons,
the members were many of them employed in preparing disser-
tations for the parliamentary discourses and other works of
great extent, erudition, and learning. When the universities
were deserted, in consequence of the removal of the adherents
of the king, their places were filled with incumbents selected
chiefly from among the members of this Assembly. And while
many had asserted that the reputation of these universities was
sadly diminished by their new professors, the very contrary is
the truth in the case. Learning, religion, and good sense pre-
vailed to a much greater extent at the Restoration, than before
the civil wars, in both these seats of learning. All the eminent
philosophers and divines, who did so much honour to their
country in the three succeeding reigns — the Tillotsons, Stilling-
fleets, Patricks, Souths, Caves, Sprats, Kidders, Whitbys, Bulls,
Boyles, Newtons, and Lockes — were educated by these very
professors. And if, as is always allowed, the glory of the
scholar illustrates the character of his teacher, we may at once
perceive how pre-eminently qualified these men were to be the
tutors of the greatest geniuses that have ever adorned hu-
manity.
In foreign countries, also, the reputation of these universities
was at this time very high ; while the number of learned per-
formances which they produced was as great as during any
former period.* Never certainly was the standard of ministe-
rial qualifications placed higher than by these divines. "The
languages, Greek and Hebrew, are," they urged, "necessary to
understand the original text, and derive our doctrine from the
fresh and pure fountains. The Latin is also needful, that we
may the better receive the benefits of the gifts given to the
fathers and writers of former ages, (for all gifts are given by
God to profit the church withal,) but also to be acquainted with
the liberal arts and sciences." After showing how the know-
ledge of the arts and sciences contribute to the usefulness of
the ministry, and how a learned ministry has been in all ages
*Neal III. 400.
WESTMINSTER ASSEMBLY. 403
the bulwark of the church against heretics and errorists, they
conclude that "therefore the enemies of a learned ministry are
the friends of popery and all heresies, of ignorance and blind-
ness, and the enemies of the truth and gospel, of the light and
comfort of the church of Jesus Christ."* The fruits of these
principles and labours we find in that harvest of nonconforming
ministers who filled the churches at the period of the Restora-
tion, of whom two thousand in England, between three and
four thousand in Scotland, and sixty out of sixty-five in Ireland,
gave up their livings rather than abandon principle; of whom
the world was not worthy ; whose works of piety and devotion
will ever constitute the staple productions of our Christian liter-
ature ; and of whom we have a noble succession in those five
hundred Presbyterian clergymen and two hundred licentiates
and students in divinity in Scotland, who have now taken joy-
fully the spoiling of their goods, and suffered even unto poverty,
in their glorious contest for the truth and honour of the gospel.
Howe and Charnock, Bates and Heyward, and a host of other
worthies, exemplify the character of these divines, and the truth
of these observations. Without the works of many of these
divines, no theological library could be complete, since they
contain treaties on various subjects, which are regarded as in-
comparably the best in the English language.
Neither is this character of the divines of the Westminster
Assembly rendered in any degree questionable by the baseless
calumnies of Clarendon, or the revengeful vituperation of Mil-
ton. By their denunciation of Milton's work on divorce, which
led to his being brought before the House of Lords, and by
their steady opposition to the constitutional proceedings of his
master Cromwell, they excited the deep and keen anger of his
fierce antagonist. In this, however, Milton only proved his
own inconsistency, and reflected discredit, not on the Assembly,
but upon himself. For that very work on divorce had been
dedicated by him to this very Assembly. In this dedication,
after they had been in session for two years, he denominates
them "a select Assembly" "of so much piety and wisdom," "a
learned and memorable Synod, in which piety, learning, and
prudence were housed." The hireling defamer of political op-
ponents, and the enraged avenger of a private quarrel, are
neither of them therefore entitled to vilify a large and respect-
able Assembly, whose character is otherwise so undoubtedly
established.!
*See Byfield's (a member of the Assembly) Short Treatise describing the
Church of Christ. London, 1653, p. 26, 27.
fSee Orme's Life of Baxter, p. 7L
404 HISTORY Ol' Tllli
SECTION III.
THB STANDARDS OF THE WESTMINSTER ASSEMBLY.
But great as were these men in natural genius, and eminent
as they were in acqviirement and in their literary and theologi-
cal publications, it is as the authors of those standards which
were the fruits of their five years' deliberations, that they most
powerfully claim our reverence. The first of these is the Con-
fession of Faith. We have stated that the members of the
Assembly had been almost to a man Episcopalians, or at least
conformists. The first object of the Assembly was not there-
fore to overthrow, but to alter and improve, the existing system
of polity and doctrine. Accordingly, one of their first acts was
to divide their whole body into three committees, to each of
which was distributed a certain number of the articles of the
English Church. After having spent ten weeks in the revision
of the first fifteen articles, they were arrested in their proceed-
ings by an order at once to frame a Directory for public wor-
ship ; and as it was afterwards thought that uniformity would
be better promoted by constructing a new Confession, the
further amendment of the thirty-nine Articles was dropped.
A committee was therefore appointed to this work in May,
1645, who presented the complete Confession in November,
1646, which after being reviewed and amended was published
in May, 1647. The outline of this work would appear to have
originated with Alexander Henderson, the leader of what is
termed the Second Scottish Reformation, who had been ap-
pointed by the General Assembly of Scotland in 1641 to draw
up a Confession of Faith, a Catechism, a Directory for all parts
of public worship, and a Platform of Government^ and who
was a commissioner to the Westminster Assembly. In June,
1648, the two houses of Lords and Commons having gone over
the whole, article by article, ordered it to be published under
the title of "Articles of Religion approved and passed by both
houses of Parliament, after advice had with an Assembly of
Divines called together by them for that purpose." The whole
Confession being immediately transmitted to Scotland, was re-
ceived with approbation by both the General Assembly and
Parliament, and has continued to be the established doctrine of
the Church of Scotland until this day, and of all the Presbyte-
rian churches founded by her in England, Ireland, America,
and all other parts of the world. This Confession has been
embodied almost verbatim in the Confession adopted by the
Congregationalists at the Savoy Conference, in their Cam-
bridge and Saybrook platforms, and in the Confessions of the
Old South Church in Boston, and other New-England
churches ; and also by the Calvinistic Baptists.
WESTMINSTER ASSEMBLY. 406
The next work completed by the Assembly was the reduction
of the substance of this Confession into the form of Cate-
chisms; one called "The Larger," for the groundwork of a
public exposition in the pulpit, according to the custom of the
foreign churches; and the other "The Shorter," for the instruc-
tion of children in the principal doctrines of the Christian
religion. The Shorter Catechism was presented to parliament
in November, 1647, and the Larger in April, 1648. These
works are beyond all praise. To those who recognize the sys-
tem of doctrine they contain as being that taught in the word
of God, they must be allowed to be, next to the Bible, the most
complete and perfect summaries of evangelical truth that exist;
most admirable in their arrangement ; simple and scriptural in
their language ; comprehensive in their details, and masterly in
their whole construction. They are, in short, perfect systems
of divinity. Beginning with a general introduction, illustrative
of the great end of man's creation and the only infallible stand-
ard of faith and practice, they are divided into two parts. The
first division explains what we are to believe concerning God
in himself considered, and in his doings towards the human
race, in their creation, fall, and redemption. The second di-
vision embraces the duty which God requires of man ; in which
is given a full explanation of the moral law as contained in the
Ten Commandments ; and the special duties arising from the
gospel dispensation, such as faith, repentance, the diligent use of
the means of grace and prayer, as illustrated in the general sum-
mary of "The Lord's Prayer." To these catechisms, millions
are indebted for their theological knowledge, for their saving
piety, and for their preservation from dangerous heresies and
errors ; while to them, under God, must our church trace her
deliverance from many a dangerous onset, and her present
establishment in the faith once delivered to the saints.
The next work of the Assembly was the one which gave
rise to the greatest debates — that is, the Form of Government.
At first no more was thought of than such a modified form of
episcopacy as would remove the evils consequent upon the hier-
archy. But when the views of the Scottish divines were pre-
sented and most elaborately discussed, and a full knowledge
was obtained of the working, efficiency, and influence of the
Presbyterian system, as practised in the reformed churches, the
great majority of the Assembly, Episcopalians though they had
been, were led to approve of Presbytery as the system of polity
instituted by Christ and his apostles. They all, except about
eight Independents, (who differed as to the second point,)
adopted as of divine right "the two radical principles of Pres-
byterial church government, the PARITY OF MINISTERS
of the Gospel, or the identity of Bishops and Presbyters ; and
406 iiisToRv 01'' the;
the re.s^ulation of all matters in the church by the counsel and
will of the whole body, or their representatives, which compre-
hends the subordination of inferior to superior judicatories."
Even the Congregationalists in the Assembly embraced
almost every thing in this work, and had actually agreed to a
compromised view upon which both parties would have been
harmoniously united, but for the political influence of Crom-
well, for whose interest it was necessary that they should be
kept divided.* This form of government, however, was never
fully approved by the parliament, owing to the increased influ-
ence of the Indeoendents. Erastian, and Sectarian parties in
that body ; and the impossibility of harmonizing them all upon
the platform of Presbyterianism. It was, however, at once
♦"They both admitted the same orders of office-bearers in the chnrch,
though the Independents would have recognized more than the Presbyterians
thought either necessary or commanded in Scripture ; and they differed little
in their opinions respectinp- the nowers properly inherent in congrega-
tions." (Hetherington. p. 165.) Mr. Nye, the leader of the Independents,
admitted that they held classical and synodical meetings very useful and
profitable, yea, possibly agreeable to the institution of Christ : but the
question is this, whether these meet'ngs have the same power that ecclesia
prima, or one single congregation has? (Lightfoot, p. 144.) The com-
promise above alluded to. was brought in by a committee raised for the
purpose, and composed of Messrs, Seaman, Vines, Palmer. Marshall God-
win. Nye, Burroughs, and Bridge, together with the four Scottish divines,
and was as follows: "1. That there be a presbytery, or meeting of the elders
of many neighbouring congregations, to consult upon such things as concern
those congregations in matters ecclesiastical ; and such presbyteries are
the ordinances of Christ, having his power and authority. 2. Such pres-
byteries have power in cases that are to come before them, to declare and
determine doctrinally what is agreeable to God's word : and this judgmerit
of theirs is to be received with reverence and obligation as Christ s ordi-
nance. 3. They have power to require the elders of those congregations to
give an account of any thing scandalous in doctrine or practice." (Light-
foot, p. 214, 215.) Another report was brought forward from this com-
mittee about a week afterwards, containing two additional propositions,
forming five in all, as follows: "4. The churches and eldership being
offended, let them examine, admonish, and in case of obstinacy, declare
them either disturbers of the peace, as subverters of the faith, or otherwise,
as the nature and degree of the offence shall require. 5. In case that
the particular church or eldership shall refuse to reform that scandalous
doctrine or practice, then that meeting of elders, which is assembled from
several churches and congregations, shall acquaint their several congrega-
tions respectively, and withdraw from them and deny church com-
munion and fellowship with them." (Lightfoot. p. 229.) In the
course of their argument and illustrations, ihe dissenting brethren, that is,
the Congregationalists. made so many concessions, that it is rather difficult
to conceive on what their final opposition rested. As. for instance, they
admitted "that synods are an ordinance of God upon all occasions of diffi-
culty ; that all the.churches of a province may call a single congregation to
account ; that they may examine and admonish, and, in case of obstinacy,
may declare them to be subverters of the faith : that they have authority to
determine in controversies of faith ; that they may deny church com-
munion to an offending and obstinate congregation, and that this seii-
tence of non-communion may be enforced by the authority of the civil
magistrate ; and that they may call before them any person within their
bounds concerned in the ecclesiastical business before them._ and may
hear and determine such causes as orderly come before them. Reasons
and Answers of Dissenting Brethren, page 138.
WESTMINSTER ASSEMBLY. 407
adopted in the Church of Scotland, and has been perpetuated
in all her branches.
The next work for which we are indebted to the divines of
the Westminster Assembly is the Directory for public Worship.
As early as October, 1643, the parliament, having virtually
abolished the liturgy, directed the Assembly to prepare "a
Directory of Worship or Liturgy, hereafter to be in the
Church," with all the convenient speed they could. The Direc-
tory was accordingly drawn up and, after much discussion,
was almost unanimously adopted. It contains a directory for
prayer, with the substance of what ought to be included in the
public morning prayer ; for the reading of the Scriptures ; for
the administration of the Lord's Supper and Baptism; for
preaching the word, the sanctification of the Lord's day, the
solemnization of marriage, the observance of days of public
fasting and humiliation, and also of thanksgiving, and for the
burial of the dead. In the change then made in the forrri of
public worship, the following things before in use were entirely
omitted, viz., the public reading of the Apocrypha in the
churches, private and lay-baptism, god-fathers and god-
mothers, the sign of the cross in baptism, and the private ad-
ministration of the communion to the sick. The altar with
rails was exchanged for the communion table, kneeling at the
Lord's table was disused, burial service, the ring in marriage,
all peculiar garments for officiating ministers, and saint's days,
were also discarded.
To the Assembly, also, we are indebted for a metrical version
of the Book of Psalms to be used in the public worship of God,
and for the general introduction of congregational psalmody.*
♦Milner's Life of Watts, p. 35S. "The practice of the primitive church
was thus revived. The people were, as Seeker expressed it, 'restored to
their rights, and taught to sing as well as to pray." The mode of s'ndng
psalms in measured verse, as now practised, was introduced first by Calvin
at Geneva, in 1543. He wrote the preface to Marot's metrical version of
the Psalms, and took care to have them set to music by the most distin-
guished musicians. The whole Psalms with music, were first printed at
Geneva in 1553. From that church the practice went forth into all the
reformed churches in France, and was introduced into England by the
Presbyterians, who resided at Geneva, and established an English church
there during the Marian persecution. The English exiles, while at Geneva,
commenced and completed a translation of the Scriptures into the English
language. The principal translators were Miles Coverdale, Christopher
Goodman, Tohn Knox. Anthony Gilby or Gibbs. Thomas Sampson. William
Cole, and William Whittingham. They divided the chapters into verses,
and added notes in the margin, and also tables, maps. &c., and published it
with a dedication to Queen Elizabeth, in 1560. The Psalm.s. versified and
set to music as in the church of Geneva, were annexed to this Bible. This
version has been known as that of Sternhold and Hopkins. The initials
of the name of the versifier were prefixed to each Psalm. Thus the
Psalms versified in English came into England, and were allowed to be
sung before the morning and evening service ; and at length they were
published with this declaration: Psalms set forth and allozved to be sung
in all churches, before and after morning and evening Prayer, as also be-
408 HISTORY OF the;
This version was composed by Mr. Francis Rous, who was one
of the lay-members appointed to sit in the Assembly. Although
this work was far from being satisfactory, it was adopted as
the best then made, both by the Assembly and by the Church of
Scotland, where it is still used. In England and America this
version has given place to the far more scriptural and proper
version of Watts and others ; while in Scotland repeated efforts
have been made to improve their existing psalmody. In their
Directory, however, under the head "Of the Singing of
Psalms," the Assembly do not confine the churches to this ver-
sion, nor to any version of the Psalms merely, since they ex-
pressly teach that "it is the duty of Christians to praise God by
singing psalms or hymns,"' thus distinctly condemning the mod-
ern exclusiveness of those who would prohibit Christians from
using in the worship of God any hymns or new songs adapted
to the dispensation of the Gospel under which we live. And
that this was really the sentiment of the Assembly is made
manifest by the very early and constant efforts of the Church
of Scotland to provide other scriptural hymns for the use of
her churches, and by her adoption of more than a hundred such
hymns, which are now authorized and in use in that church.*
Such is a rapid summary of the immediate doings of the
Westminster Assembly of Divines, as the ecclesiastical council
of the Long Parliament. Composed of some of the most
liberal and learned spirits of the age, and conducted with more
wisdom than any other council in any other age, it has given
birth to the most complete standards ever framed, furnished
the world with some of the most valuable works which have
ever been composed by uninspired men, and communicated a
general impetus to the cause of education, which is still felt,
and thus led to the exaltation of the ministerial office and quali-
fications.
"By these," says Mr. Alton, alluding to the Westminster
formularies, "these divines have erected a monument in almost
every heart in Scotland. For two hundred years these have
withstood the attacks of infidelity, and even many severe
wounds from the hands of their friends : yet is the Confession
of Faith, unshaken as the rock of ages, still found, on a Sab-
bath afternoon, in the hands of our peasantry, dear to them
fore and after Sermons. And in a short time they superseded the Te
Deum, Benedicite, Magnificat, and Nunc dimittis, which had been retained
from the Romish church. Bayle, Art. Marot. Neal, p. 109. Heylin. p.
213, 214. Rees' Cy. Art. Bible. Burnet, p. 290. Waterman's Life of Calvin,
p. 403.
*The secession church formerly took the same view, since all the hymns
and metrical versions of Ezekiel (or. as they would now call them, para-
phrases) were prepared by him, at the request of the secession synod, and
with a view to their adoption in the public worship of God. See Works of
Ralph Erskine, Vol. X.
WESTMINSTER ASSEMBLY. 409
almost as their Bible ; and the Catechism, carried morning after
morning, by our sons and our daughters, to the parish school,
(the plan of which Henderson devised,) that their contents
may enlighten the minds, and spiritualize the nature of the
rising generation. Next to the introduction of Christianity
itself into Scotland, and the translation of the Bible into the
vulgar tongue, the framing of the Confession of our Faith and
of the Catechisms has conferred the greatest boon on every
Christian in our country. "§
But we are not only indebted to this y\ssembly for these
positive blessings, but also for an indirect and most triumphant
proof of the truth of Presbyterian doctrine and polity. It has
often been denied that the Articles of the Church of England
were designed to be understood in a Calvinistic sense, or that
Calvinism was the first and long established standard of doctri-
nal orthodoxy in that church. To our minds the evidence in
proof of both these positions is overwhelmingly great. And
in the fact that all the reformed churches, in every part of
the world, without collusion or consultation, by the study of
the Scriptures alone, were led to the adoption of those doc-
trines, now termed Calvinistic from their greatest advocate and
defender, we find an unanswerable presumption in favour of
the scripturality and divine origin of these tenets. For on what
other supposition can this perfect harmony of so many confes-
sions, differing on other points, be possibly accounted for, and
especially when we remember that these doctrines are, and ever
will be, most discordant to the natural reason, and unpalatable
to the natural feelings of man ? Look also at this Westminster
Assembly, composed of different parties, of laymen and min-
isters, of politicians and divines, convened from every portion
of the land, and generally unknown to each other. And yet
in that \\ hole body it does not appear that there was one single
individual who dissented from any of those doctrines which are
included under the Calvinistic system. There was not among
them all one Arminian or Antinomian, much less one Unitarian
or Pelagian. The same is true in a great degree of the parlia-
ment itself. Even among the many hundred noblemen and
gentlemen who constituted that body, we do not find a single
infidel, Unitarian, Pelagian, or even Arminian.* They were
§Life of Alexander Henderson, p. 468.
*0n March 22d, 1648, a conference was held between the two houses, to
compare their opinions respecting the Confession of Faith, the result of
which is thus stated by Cushforth : "The Commons this day (March 22d)
at a conference presented the Lords with the Confession of Faith passed
by them with some alterations, viz.. That they do agree with their lord-
ships, and so with the Assembly, in the doctrinal part, and desire the
same may be made public, that this kingdom, and all the Reformed churches
of Christendom may see the parliament of England differ not in doc-
trine." Hetherington, 244, 245.
410 HISTORY OF THE
all, or nearly all, the stanch friends of orthodoxy. So that for
the truth of our doctrinal standards we have the universal tes-
timony of the ablest, wisest, and best men, both at the period of
the Reformation, and in an age which has been justly styled
the glory of England and the golden age of literature.
Equally remarkable is the fact that these bodies, almost to a
man Episcopalian by birth and education, should, nfter long,
minute, and impartial investigation, reject the scriptural claims
of prelacy, and adopt those principles denominated presbytery,
as the truly scriptural and primitive polity. In the main fea-
tures and principles of this system, there was no difference of
opinion, either in the Assembly or in the parliament. That
there is but one order of the Christian ministry, called indis-
criminately presbyters or bishops, ordained by Christ and his
apostles, and found in the truly primitive church, all, without
EXCEPTION, WERE CONSTRAINED TO BELIEVE. On this ground,
Presbyterians, Independents, and Erastians all stood without
wavering or doubt. On the subject of divine right, the power
of presbyteries, synods and assemblies, and of ruling elders,
there were, it is true, differences of views, as there are at this
moment, in the bosom of the Presbyterian church, as well as
out of it. The Erastians denied the spiritual independence of
the church, and her right to govern ecclesiastically, free from
all interference on the part of the state. The Independents
denied the propriety of stated and regular judicatories, though
they allowed the Scripturality of Synods and Presbyteries,
whenever necessary. But in the great fundamental principle
which divides prelatists from all other denominations, every
member of the Assembly and every member of the parliament
weie fully agreed. Is there not, then, great weight in this
fact? And when connected with the unanimous judgment of
all the reformed churches, and the opinions of some of the
greatest divines in every age, from that period up to the time
of the apostles, does it not demonstrate that the orders of the
hierarchy originated not in Scripture, but in custom and the
policy of man?
SECTION IV.
THE POLITICAL SENTIMENTS AND CHARACTER OF THE WESTMINSTER ASSEMBLY
AND ITS ADHERENT.^!.
But we pass on to remark, that in an age of distraction,
anarchy, and' wild excess, the Westminster Assembly, and the
party which adhered to them and to their principles, formed the
conservative influence by which peace, order, and truth were
maintained, and would have been, if possible, preserved. They
were men of liberal views, but they were not latitudinarian.
WESTMINSTER ASSEMBLY.
411
They were consecrated to the cause of freedom, but they sought
it in the establishment of constitutional rights, and not in the
destruction of the constitution. They were attached to the
British government of kings, lords, and commons, and believ-
ing that it only required reform to be stable, just, and free,
they regarded as unwise, dangerous, and chimerical, the at-
tempt to establish upon its ruins a system of military despotism,
or agrarian democracy. They desired a republic in which the
president should be elective or hereditary, with the name of
king ; and in which the force of the democracy and of the no-
bility should be equally subject to check. They were, in short,
conservatives, and not radicals. They opposed, therefore, to
a man, the execution of the king. They openly denounced the
usurpation by Cromwell of all prerogative and authority. They
protested against the encouragement which was given to error,
heresy, and schism. And they aimed at the union of the whole
British Empire in a common bond of Protestant harmony.
Looking back upon the eventful history of those times, and
the calamitous results of the wild, ungovernable reign of mere
popular license which succeeded, we can see that they were
correct. The British people were not prepared, either for sub-
jection to a military despotism, for the freedom and self-
government of a republic, or for the unrestrained exercise of
an unbridled liberty. Had the party connected with the As-
sembly prevailed, instead of having been early defeated and
overwhelmed, the lamentable consequences would not have
ensued. A republican monarchy would have been established,
which might have ripened, ere this, into a constitutional re-
public. The reign of anarchy, confusion, and blood, would
have been prevented. The nation would not have fallen a prey
to intestine feuds, and to the voracious maws of innumerable
sects. The tide of liberty, which had been for years swelling
in its onward flow, would not have been driven back within the
channels of arbitrary power. The sun of freedom, which had
shown so brightly, would not have gone down before noonday.
A disastrous eclipse would not have so soon obscured the hopes
of the nation, and buried them again in the darkness of abso-
lute despotism, civil and ecclesiastical. Those ages of licenti-
ousness, formality, persecution, and cruelty, would not have
followed, which converted England into the home of infidelity,
scattered her pious children, and drove them into exile, and
deluged every mountain-pass and deep ravine of Scotland with
the blood of martyred Covenanters. Thanks to God, these
efforts of the enemy were unavailing! The precious spark of
liberty which the Puritans alone had kindled, was still pre-
served with the blood of its slaughtered friends, and has burst
forht in that freedom which now characterizes the English con-
412 HISTORY OF THU
stitution, and which shines forth in unclouded brilliance in this
land of liberty. And when it is recollected what Presbytery
has done for Scotland, compared with what Prelacy has done
for England ; and in Ireland what Presbytery has effected for
Ulster, compared with what Episcopacy has accomplished for
the other provinces of that unhappy country, who, it has been
truly asked, will venture to conclude that the evils which now
threaten to overthrow the Protestant establishments in P>ritain,
might not have been avoided, had the Presbyterian polity been
universally established.*
SECTION V.
THE WESTMINSTER ASSEMBLY AND THE PRESBYTERIANS OF THEIR TIME VIN-
DICATED FROM THE CHARGE OF PERSECUTION.
But it is said this Presbyterian party were intolerant and
persecuting. Doubtless it is so decreed, for their enemies alone
have been their historians, and vilification and abuse their only
monument. But have they received justice at the hands of
posterity? Far from it. Their true history has yet to be writ-
ten. Not that they were free from fault — they were men. Not
that they had imbibed those views of universal toleration which
are the glory of the present age — they lived in the seventeenth
century. Not that we can palliate, much less justify, whatever
in their course was inconsistent with the most perfect liberty
of opinion and practice. We make no such apology. But we
demand an arrest of judgment. We ask that they shall be
tried by the standard of their own age, and the opinions of the
men of that age. Trained within the precincts of a state
church, they retained much of its spirit, and acted, as axiomati-
cally true, upon many of its evil maxims. By these false prin-
ciples they were misled — some of them far and widely. They
admitted the right and power of the magistrate to interfere
with the church, to establish and control her external move-
ments, and thus to establish a uniformity of worship. And
hence believing, as they did, that Presbytery was by divine right
the polity of the church of Christ, they sought that the civil
power should give its sanction of exclusive approbation to
this system. They protested against the state, — after having
bound itself to the cause of Presbyterianism by solemn league
and covenant, — recognizing and encouraging the innumerable
sects which then sprung into existence, from the prolific hot-
bed of superstition and ignorance, exposed to the full influence
of a licentious and unrestrained license. They could not be-
lieve that it was proper that all men should have unlimited free-
*Presb. Review, March, 1836, p. 27.
WESTMINSTER ASSEMBLY. 418
dom to proclaim sentiments however blasphemous and revolt-
ing, and to practice, as acts of worship, immoralities and
indecencies too gross to be detailed.* Against a positive and
judicial sanction to these things, on the part of government,
they did solemnly protest. It being on all hands agreed that
it was the province of the state to adjudicate on this matter,
the Presbyterian party argued that it was one thing "not to
compel men to come in, and another thing to open the door
for the encouragement of error, and to inscribe over it "all
kinds of heresies, schisms, and blasphemies, publicly allowed
and tolerated here." And who will deny that this conclusion
follows inevitably from THE premises then universally ad-
mitted? For if it is the right and duty of the state to estab-
lish and defend religion, then is the state bound to enforce only
that system which is true, and to discountenance and condemn
all other forms of religion. And since the parliament had
established the Presbyterian faith and discipline, it was con-
sistently required to patronize it alone. The error was in the
principle acted upon, which, however, all avouched as correct,
and not in the conclusion deduced from it, and which was
reprobated only by the party it excluded. The Assembly hav-
ing been constituted the advisory council of the parliament, and
having been led to the conclusion that the Presbyterian system
was by divine right, were of necessity impelled to seek the
recognition of that divine right on the part of the parliament.
But there was another privilege and right which they claimed
for the church, and that was her spiritual independence, in all
ecclesiastical matters, upon all civil authority whatsoever. This
doctrine has ever been dear to Scottish Presbyterians. The
history of that country for nearly a century and a half after
the overthrow of Popery, presents a series of struggles unex-
ampled in severity and number, to protect and to rescue it from
Erastian encroachments. To surrender it to these was deemed
no less than treason to Christ, and the taking of the crown from
his head. The sense entertained of its importance, and the
ardor of the peopfe's attachment to it were such, that many
submitted to bonds, and to the loss of goods and of life, for its
sake. The names of the Scottish martyrs, from the era of the
Reformation downwards, are one and all associated with its
maintenance. The very peasantry of the land understood it —
defended it — died for it. And during those twenty-eight years
of national suffering which preceded the memorable revohition,
the fundamental question in the great controversy upheld by
our ancestors against the fearful odds of unprincipled and
cruel despotism, was no other than the Headship of Christ,
*McCrie's Scott. Hist. p. 307, 308, 310. Hetherington, Hist, of Ch. of
Scot., p. 340.
414 HISTORY OF THE
and the liberty and spiritual independence of the Church of
Scotland. "The day," says that great man, John Welsh of
Ayre, when writing from his prison at Blackness, "on which
I should be offered up as a sacrifice for these truths, now the
special cause of our imprisonment, — that Christ is Head of His
Church, and that she is free of all jurisdiction but His — I
should consider the most glorious day and gladdest hour I ever
saw in my life.*
Now this was the great fundamental principle for which the
Assembly and the Presbyterian party contended, as even Neal
admits. And to show that they were in earnest in maintaining
it, they nobly determined, like their present followers, the Free
Church of Scotland, that they would not comply with the exist-
ing establishment until it was delivered from the yoke of the
civil magistrate.
Such were the views embodied in the Westminster Confes-
sion of Faith ; imbedded in the Covenants ; and which consti-
tuted the rallying motto on the banners of the blue. Such was
that church power which the Presbyterians were so anxious to
secure, and which has been magnified into a civil authority
over men's persons and properties. It had nothing to do with
either. It was purely ecclesiastical and spiritual. It is what
every church in this country at this moment possesses, the
power of conducting its own affairs and exercising its own
discipline, according to its own rules and the dictates of Scrip-
ture. Now the claim of this power and the consequent right
to keep back scandalous and unworthy persons from the ordi-
nances of baptism and the Lord's supper, was the very head
and front of their offending. This constituted the great point
*Mr. Thomas Forrester, in 1674, when minister of Alva, gave in a paper
to the brethren of the exercise, wherein he stated that the "two powers, civil
and ecclesiastic, are distinct toto genere. both as to the original, the subject-
matter, and the manner of working, and the nearest end designed, — conse-
quently, that THEY ARE CO-ORDINATE, NOT SUBORDINATE ONE TO ANOTHER.
That these were kept also distinct — distinct limits being put betwixt them,
both in the Old and New Testaments ; under the law, a standing priesthood
and spiritual sanhedrim established, who were to meddle with matters of
the Lord, distinct from matters of the king: that the judgment on Saul and
Uzzias was for going beyond their limit : and that, under the New Testa-
ment, the Lord Jesus, the king, head, and lawgiver of his church, hath a
visible kingdom which he exerciseth in and over the church visible by its
spiritual office-bearers given to it as a church ; and therefore distinct from,
and independent upon, the civil power, the keys of the kingdom of heaven
being by him committed not to the magistrate, but to the apostles' successors
in the work of the ministry. That as it is clear that this spiriual power
was at first committed to church officers, when no magistrate was so much
as a member thereof, and consequently to be exercised then independently
upon him, so it is as clear that our Lord hath commanded the exercise of
this power as intrinsic in the church, whether the magistrate be friend or
enemy, upon moral perpetual grounds, till he come again." — Wodrow's
History, IL, 254.
Mr. Forrester was deposed. He survived the revolution, however ; and
became Principal of the new College of St. Andrews.
WESTMINSTER ASSEMBLY. 415
in dispute between the Assembly and the parHament. The lat-
ter passed a law by which an ultimate appeal was, in every case,
given from the ecclesiastical to the civil tribunals ; and by which
church courts might be compelled to admit and retain in the
church the most unworthy members. Against this the whole
Presbyterian party protested — and were they not right? The
recognition of their exclusive scriptural claims, which the par-
liament had in effect allowed, and of the spiritual independence
of the church upon the state, this was all that they desired, and
with less than which they refused to be satisfied.!
But the annexation of civil penalties did not enter into the
claim of the Presbyterians in their doctrine of the divine right
of Presbytery. They did not ask to wield the power of the
sword, nor the enforcement of uniformity by civil pains. The
church, even in Scotland, and in the full plenitude of its power,
never did persecute. Expressions indeed may be found which,
as now understood, breathe the spirit of intolerance. But it
cannot be shown that, with the consent and approbation of the
public authorities, the covenant was ever forced upon any, or
that the loss of liberty or of goods was incurred by its refusal.§
Such as refused to take the covenant were indeed, in many
cases, excluded from places of power and trust. But was not
this treatment demanded by a regard to the high interests at
stake; to their own safety; and to those maxims of prudence
by which, in similar circumstances, all people are led most care-
fully to distinguish such as approve, from those who oppose
their interests? In such a season of national danger and alarm,
when all that was dear to the soul was put in jeopardy, who
could expect the Presbyterians to intrust their enemies with
ofBces of power and trust? National religion, safety, liberty
and peace forbade. And if such exclusion was intolerant, then
is every government and society now intolerant, since they
exclude from office such as are disqualified by their opposing
views to fill them ?*
Beyond this, however, they did not go, and even to this
length the greater part were unwillingly driven. "How can
we," say they, in their defence of their church government,
tSee their own statements in "The Divine Right of Church Government,"
1645. Pref. 4, 8, 9, 10, 11, in the work, pp. 2, 4, 7, 43, 45, 67. Also Mc-
Crie's Scott. Church Hist., p. 30.3. Aiton's Life of Henderson, pp. 558-5G5.
Gillespie's Aaron's Rod Blossoming, Dedication to the Assembly, and
Preface to the Reader. A Model of Church Government, by John Drury,
one of the Assembly of Div. Pref.
§Dr. McCrie on Unity of the Church, p. 162. Hetherington's Hist, of Ch.
of Scot., p. 341. McCrie's Scott. Ch. Hist., p. 212.
*Let it be borne in mind, that with all this outcry about the intolerance
of the Assembly, the Confession of Faith it drew up was never made a
legal standard of orthodoxy — it was never enforced as a term of Christian
communion, nor ever enjoined upon all ministers for forty years after its
adoption. Neal, IH., 329.
416 HISTORY OF THE
"tyrannize over any, or in what respects? Not over their
states ; for, we claim no secular power at all over men's states,
by fines, mulcts, penalties, forfeitures, or confiscations. Not
over their bodies, for we inflict no corporal punishment, by
banishment, imprisonment, branding, slitting, cropping, strik-
ing, whipping, dismembering or killing; not over their souls,
for them we desire by this government to gain, (Matt. 18 : 15,)
to edify, (2 Cor. 10 : 8, and 13 : 10,) and to save, (1 Cor. 5 : 5.)
Only this government ought to be impartial and severe against
sin, that the flesh may be destroyed, (1 Cor. 5:5.) It is only
destructive to corruption, which is deadly and destructive to
the soul. Thus the imputation itself of arbitrariness or tyran-
nicalness to the Presbyterial government is unjust and cause-
less."t
Such sentiments as the following were also frequently ex-
pressed by them in their public sermons. "Fierce and furious
prosecution, even of a good cause, is rather prejudice than pro-
motion. We must tenaciously adhere to all divine truths our-
selves, and, with out wisest moderation, plant and propagate
them in others. Opposites, indeed, must be opposed, gainsaid,
reclaimed ; but all must be done in a way, and by the means,
appointed from heaven. It is one thing to show moderation
to pious, peaceable, and tender consciences ; it is another thing
to proclaim beforehand toleration to impious, fiery, and un-
peaceable opinions."* The true sentiments of the Presbyterian
party and of the Assembly, may be further seen from the fol-
lowing extracts from Baillie, one of their number : "As for the
Church of Scotland, that it did ever intermeddle to trouble any
in their goods, liberties, or persons, is very false. What civil
penalties the parliament of a kingdom thinks meet to inflict
upon those who are refractory and unamenable by the censures
of a church, the state from whom alone these punishments do
come, are answerable, and not the church. That excommuni-
cation in Scotland is inflicted on those who cannot assent to
every point of religion determined in their confession, there is
nothing more untrue ; for we know it well, that never any per-
son in Scotland was excommunicated only for his diflference
of opinion in a theological tenet. Excommunication there is
a very dreadful sentence, and therefore very rare. These last
forty years, so far as I have either seen or heard, there has
none at all been excommunicated in Scotland but some few traf-
ficking Papists, and some very notoriously flagitious persons,
and five or six of you the prelates for your obstinate impeni-
tence, after your overturning the foundations both of our
church and state." In another work, published about the same
tjus Divinum Regiminis Ecclesiastici. Pref., p. 10.
*Hetherington, 287.
WESTMINSTER ASSEMBLY. 417
time, he says, "If once the government of Christ were set up
amongst us, as it is in the rest of the reformed churches, we
know not what would impede it, by the sword of God alone,
without any secular violence, to banish out of the land these
spirits of error in all meekness, humility, and love, by the force
of truth, convincing and satisfying the minds of the seduced.
Put these holy and divine instruments into the hands of the
Church of England, by the blessing of God thereupon, the sole
and great evil of so many heresies and schisms, shall quickly
be cured, which now not only troubles the peace and welfare,
but hazards the very subsistence both of church and kingdom ;
without this mean, the state will toil itself in vain about the
cure of such spiritual diseases."
"The Presbyterian party," says Baxter,* "consisted of grave,
orthodox, godly ministers, together with the hopefullest of the
students and young ministers, and the soberest, godly, ancient
Christians, who WERE equally AVERSE To persecution and
TO SCHISM ; and of those young ones who were educated and
ruled by these ; as, also, of the soberest sort of the well-meaning
vulgar, who liked a godly life, though they had no great know-
ledge of it. This party was most desirous of peace."
Whatever may have been the rash expressions or improper
language of any individual among them, we can prove the kind
and liberal conduct of the Presbyterians by the testimony of an
Episcopalian of eminence. "Whatever," says Dr. John Ed-
wards, "may be thought of the principles of the Presbyterians
on the subject of toleration, it is undeniable that their
practice, when in power, was marked by the most exem-
plary forbearance. The Presbyterian party (though the As-
sembly of Divines, the representative body of the city, the Court
of Common Council, the ministry of the kingdom, thousands
and tens of thousands of godly, well-afifected persons, the king-
dom of Scotland, yea, all the reformed churches, own that
way) in their love and forbearance to the sectaries hath been
admirable. When the Independents were but few, and other
sectaries a small number, some half a score or dozen ministers,
with three hundred or four hundred people, the Presbyteriaiis
gave them the right hand of fellowship, admitted them to their
meetings, opened their pulpit-doors to them, showed all
brotherly respect to them, even more than to most of their own
way ; and notwithstanding breach of agreements, drawing away
their people, and many and strange carriages, yet still using all
fairness and love, hoping by brotherly kindness, forbearance,
and a thorough reformation in the church, (wherein they have
*Orme's Life of, p. 8L
27 — VOL IV.
418 HISTORY OF Tiiii;
been willing, upon all occasions, to gratify and have respect
unto their consciences,) at last to have gained them."*
It is also to be remembered, that whatever was intolerant in
the spirit or language of the Presbyterian party, was openly
disavowed by some of its most eminent divines, as for instance,
by Howe,t and Baxter.^
But the injustice with which the charge of intolerance is
made so exclusively against the Presbyterians of this period,
will be still further apparent by comparing them with the Inde-
pendents. We have no wish to derogate from the just praise
which is due to this body for their efforts to promote civil and
religious liberty. Posterity is, and ever will be, under deep
and lasting obligations to them. But that they are peculiarly
entitled to gratitude on this account, or more so than their
Presbyterian brethren, we are not prepared to admit.
It is not true, as is generally supposed, that the great prin-
ciple of religious toleration originated with the Independents.
It was promulgated in its germ by many of the reformers who
were Presbyterian. Luther taught that "the church ought not
to force persons to believe, nor to animadvert capitally on those
who follow a different religion," "that to believe is something
free, yea, divine, being the fruit of the Spirit, wherefore it
cannot and ought not to be forced by any external violence."
Zuingle declared that "it is at once contrary to the gospel and
to reason, to employ violent measures to extort a confession
contrary to conscience. Reason and persuasion are the arms
that a Christian ought to employ." Calvin declared that,
"though it may be wrong to form friendship or intimacy with
those who hold pernicious opinions, yet must we contend
against them only by exhortations, by kindly instructions, by
clemency, by mildness, by prayers to God, that they may be so
changed as to bear good fruits, and be restored to the unity of
the church. And not only are erring Christians to be so
treated, but even Turks and Saracens." Similar sentiments
were also expressed by Knox, Melville, and other eminent
Presbyterian reformers. But tiiey were not the sentiments of
their age, nor was their age prepared to receive them. They
sowed, however, the seed which others reaped. They imbedded
these principles in their ecclesiastical constitutions, and in their
doctrine of civil government and the function of the magistrate.
And it is to Calvinism and Presbyterianism we owe all those
controversies and civil commotions which gave birth to the
modern republics, and diffused so widely the principles of tole-
ration and freedom.
*See also Lorimer's Manual of Presbytery, p. 230.
tWorks, Vol. IV., 433, and Rogers's Life of, I., 358-364.
tin Neal, Vol. IV., p. 73.
WESTMINSTER ASSEMBLY. 419
In short, to the bonds, covenants, or leagues, adopted by the
Protestants in Germany and France, and by the Protestant no-
biHty and gentry in Scotland, before its reformation ; — to the
covenant entered into in the form of a national deed in Scot-
land in 1580, and again in 1638; — and to the Solemn League
and Covenant so generally adopted in both England and Scot-
land, in 1643; — the fathers of our Revolution, were indebted
for the idea, nature, form, and much of the very wording of
the celebrated Declaration of our national Independence.
National reformation and uniformity were combined with na-
tional liberty, safety, peace, and law, in these holy bonds, by
which the confederates pledged to one another their lives, their
property, and their sacred honor, by solemn oath to the Most
High God. Let any one read and compare these several deeds
with the Declaration of Independence, and they will be led to
conclude that to these men, vilified and abused as they are, this
country and the world must look as the very source and foun-
tain of their priceless liberties.
These principles, be it remembered, had been stated and
theoretically enforced, when the Independents found Presbyte-
rianism about to be established, and themselves excluded. It
was then they laid hold of this sheet-anchor of religious tolera-
tion, and in self-defence pressed it upon the attention of the
public. And the truth is, that it was by this very war of opin-
ions, and this strife of interests, the great doctrine of religious
toleration was developed. It was by this means at length made
manifest that there was no alternative between universal tolera-
tion and spiritual despotism. Amid the storm and tempest of
the wrath and contention of men, this bow of promise rose
upon our afiflicted world, and gave assurance that in future men
of every creed might dwell together in peace and unity.
The Independents, however, were no more harmonious in
their sentiments on this subject, or consistent in their practice,
than were Presbyterians. Did they not make the peculiar con-
stitution of the church, as laid doivn by them, an article of
faith appertaining to salvation, and thus unchurch and excom-
municate all other denominations?* Did they not, in their
famous Apologetical Narrative, declare that "they give to the
magistrates power, as much, and, as they think, more than the
principles of the Presbyterial government will suffer them to
yield ?"t Did not Dr. Owen, in a sermon preached before the
House of Commons, thus present their doctrine on the subject
of toleration ?$ "Some, perhaps," says he, "by a toleration
*See numerous proofs in Paget's Defence of Presb. Ch. Gov't., p. 33.
As to the lengths to which they went, Bostwick's Utter Routing — Epistle
to the Reader.
tSee in Dr. McCrie on the Unity of the Church, p. 153.
^Printed in 1646, p. 66, in Hetherington, p. 286.
420 HISTORY 01? THE
understand an universal, uncontrolled license of living as you
please in things concerning religion : that every one may be let
alone, and not so much as discountenanced in doing, speaking,
acting, how, what, where, or when he pleaseth, in all such
things as concerneth the worship of God, articles of belief, or
generally any thing commanded in religion. And in the mean
time, the parties at variance, and litigant about differences,
freely to revile, reject, and despise one another, according as
their provoked genius shall dispose their minds thereunto. Now,
truly, though every one of this mind pretend to cry for mercy
to be extended unto poor afflicted Truth, yet I cannot but be
persuaded, that such a toleration would prove exceeding perni-
cious to all sorts of men." Did not the Independents accept
sequestered livings from which even Presbyterians were ejected,
as freely, to say the least, as Presbyterians had ever done?|
"When, upon the death of the king, the government of England
was changed to a commonwealth, an ordinance was passed
appointing an engagement to be taken, first by all civil and
military officers, and afterwards by all who held official situa-
tions in the universities ; and at last it was further ordered, that
no minister be capable of enjoying any preferment in the
church, unless he should, within six months, take the engage-
ment publicly before a congregation. The consequence of this
was, that while the engagement was readily taken by all the
sectarians, and by many Episcopalians of lax principles, it was
refused by great numbers of the Presbyterians, several of whom
were in a short time ejected from the situations to which they
had been appointed by the parliament. Cromwell and his
council, carrying into full execution this course of procedure,
certainly not that of toleration, immediately placed Independ-
ents in the situations thus rendered vacant by the ejection of
the Presbyterians, prohibited the publication of pamphlets
censuing the conduct of the new government, and abolished
the monthly fasts, which had continued to be regularly kept for
about seven years, and whose sacred influence had often been
deeply and beneficially felt by both parliament and assembly."
During the reign of Cromwell, when the Independents were
in chief power, were not many of the existing sects, such as the
Levellers, the Fifth-Monarchy men, the Socinians, the Antino-
mians, the Quakers, &c., forcibly suppressed?* Did not the
leading Independent ministers bring before the committee of
triers, in 1654, a series of requests, in the form of a represen-
tation, one article of which was as follows :t "That this honor-
tDr. Lang's Relig. and Educ. in America, p. 125, and Hetherington, p.
269.
*Hetherington, p. 286.
tNeal, Vol. II., p. 621, 622.
WESTMINSTER ASSEMBLY. 421
able committee be desired to propose to the parliament, that
such who do not receive those principles of religion, without
acknowledg-ment whereof the Scriptures do clearly and plainly
affirm that salvation is not to be obtained, as those formerly
complained of by the ministers, may not be suffered to preach
or promulgate any thing in opposition unto such principles."
And when, in consequence of this representation, it was agreed
"that all should be tolerated who professed the fundamentals
of Christianity," and a committee of divines, including Good-
win, Nye, and other Independents, were appointed to draw
up a list of fundamental articles, did they not present
such an enumeration as effectually to exclude from all
toleration Deists, Papists, Socinians, Arians, Antinomians,
Quakers, and even Arminians?^: Did not their mightiest cham-
pions, and the great teachers of the doctrine of toleration, and
that, too, while discussing this very subject, exclude Romanists
from any possible toleration?* And had the Independents
been in a similar majority with the Presbyterians, and possessed
the same power, would they have been as willing to tolerate as
were these same Presbyterians? Let Dr. John Edwards an-
swer. "I am confidently persuaded," says this writer, "and so
I believe are all wise men that have observed the ways of the
sectaries, that if they had been in the place of the Presbyterians,
having had their power, number, authority, and the Presby-
terians had been a small number as they were, and should have
offered to have done but the twentieth part of that in preaching,
writing, &c., which the sectaries have done against the Pres-
byterians, they would have trod them down as mire in the
street, casting them out in scorn before this time of day, nor
have suffered a Presbyterian to preach among us, or to have
been in any place or office, military or civil, but all would have
been shut up in prison, banished, or else hiding themselves in
holes and corners ; many godly persons, in some places, having
much ado now to hold up their heads to live by them, to preach
quietly, to go safely in the streets, or to be quiet in their
houses." And if this testimony is not sufficient, then we would
point to the New England colonies, where Independency, as it
was then termed, did attain to absolute power, and to the actual
persecution and intolerance which was long practised among
them, as demonstrative proof that Independents can lay no
peculiar claim to an early practice of toleration, nor boast
themselves over their Presbyterian brethren.
Shall we now compare the conduct of the Presbyterians with
that of Prelatists, both previously and subsequently to these
tTbid., Vol. II., p. 621, 622.
♦Milton's Prose Works, Vol. IV., 264, 265— "Of True Religion," &c.
Locke on Toleration, in Works, Vol. II., .342, 343, 4to ed.
422 HISTORY OF THE
times? But will they endure a moment's comparison? "Sup-
posingf," to use the words of the Edinburgh Review.* "that the
republican religionists of those days had been more unconcilia-
tory to their spiritual opponents than the members of the
Church of England, — supposing that they had imprisoned, and
mutilated, and butchered greater numbers, — even then would
it be a gross injustice to brand their intolerance with as much
moral turpitude. Despotic cruelty, and retaliation, is each to
be ranked as a crime in our moral codes ; but assuredly as a
crime of higher or lower gradation than the other. Wanton-
ness and cold-blooded deliberation enhance the guilt of the one ;
the partial infusion of justice and the hurry of passion diminish
the guilt of the other. And be it remembered that these were
the precise moral distinctions of the Episcopalian and Republi-
can. The former had haughtily trampled down, without any
necessity, all who dared to dissent from their pretensions ; the
latter, when the hour of requital came, had higher reasons for
gratifying their vengeance. We are far — very far — from ex-
culpating the Presbyterians; they would have shown a glorious
magnanimity and a Christian piety in overlooking wrongs : but,
nevertheless, we must protest against their being equalized
with their foes." It would be idle in us to say that the oppo-
nents of the Church of England were in "no instances intoler-
ant. Education, passion, kept many of them ignorant of the
true principles of civil and religious liberty. But it is beyond
bearing, that party-spirit should make a man so purblind to
facts, and so self-contradictory, as to prompt him to institute
any thing like a comparison between the intolerance of Charles
I. and the intolerance of" his opponents.
"That during the Protectorate," continues the Review, "there
were many instances of unrighteous oppression ; that there were
numerous sequestrations of the Episcopal clergy, which were
most indefensible, must be admitted. But the calm observer
of these times will perceive, that revenge, not religions intoler-
ance, caused such proceedings: and, inasmuch as the lead-
ing MINISTERS OF RELIGION HAD NO PART IN THESE RETALIA-
TIONS, THEY ARE NOT TO BE URGED AGAINST THEM AS PROOFS OF
RELIGIOUS OR POLITICAL INSINCERITY."
But who, we further ask, were the Episcopal ministers who
were thus ejected, and on what grounds were they thus treated?
"They cast out," says Baxter,! "the grosser sort of insufficient
and scandalous clergy, and some few civil men. that had acted
in the wars for the king; but left in near one-half of those that
were but barely tolerable." He further states, "that in the
*Oct. 1836, p. S.-?.
tDr. A. Alexander's Hist, of the Westminster Assembly of Divines, p.
142.
WESTMINSTER ASSEMBLY.
423
counties where he was acquainted, six to one of the sequestered
ministers were, by the oaths of witnesses, proved insufficient,
or scandalous, or both." This ejectment, then, does not admit
of a comparison with that which took place at the restoration,
for non-conformity. In this case, the principal ground was
either political, because they were considered enem.ies to the
existing government, or, because they were totally unfit for the
sacred office of the ministry; whereas the ejected ministers of
1662 were loyal subjects of the king, had had a considerable
share in his restoration, and were certainly among the most
pious and best qualified ministers in the kingdom. There was
another striking difiference in the two cases: in the ejectment
bv parliament, one--fifth of the income of all ejected ministers
was appropriated to the support of their wives and children;
whereas, in the case of those ministers cast out after the resto-
ration, no provision whatever was made for the suffering fami-
lies of the ejected ministers; but on the contrary, by severe
penalties, they were prohibited from coming within five miles
of any incorporated town ; so that their opportunities of mak-
ing a living by teaching, or in any other way, were exceedingly
circumscribed." When prelacy had again triumphed; when,
through the agency of Presbyterians, the king was restored to
his throne ; when all power w^as in the hands of Episcipalians ;
when Presbyterians confided in their oaths and promises of
conciliation and kindness ; who can palliate that act of barbar-
ous intolerance by which two thousand ministers were thus
ejected, in opposition to the petitions, prayers, and tears of their
parishioners, — and then hunted down, fined, imprisoned, and
made to suffer a thousand deaths?
"The questions between the revengeful Episcopate that fol-
lowed the second Charles, and those who afterwards were
driven to non-conformity, were," to continue the words of the
Review, "not whether that should be the religion of the state —
not whether the Episcopacy should retain its government and
revenues — not whether the liturgy should be preserved; but
whether the 'Apocrypha' should receive sanction the same as
inspiration — whether a few exceptionable passages in the ritual
should be modified. These, and just such unimportant differ-
ences as these, were under agitation. Let us hear Mr. Lath-
bury,* in his recent defence of the prelacy. 'The alliance,' he
says, 'between church and state, the lawfulness of a prescribed
form, and other points, on which modern Dissenters entertain
such strong opinions, were never questioned by the Presbyte-
rians, either prior to or at the Conference ; nay, the necessity of
an established church was insisted on as strongly by the_ one
party as the other.' The intolerance of an ungrateful Episco-
*P. 55, Edinburgh Rev., Oct., 1836.
424 HISTORY OF TPIIv ^
pate — one nnhumbled by her afflictions — was therefore for the
single purpose of revenge. No matters of principle entered
into the discussion. "f
SECTION VI.
PRESBYTERIANISM VINDICATED FROM CHARGE OF HAVING GIVEN ORIGIN TO IN-
NUMERABLE SECTS, AND THE SUBJECT CONCLUDED.
So much, then, for the charge of intolerance. But it is also
alleged by Prelatists that the system of Presbytery, as intro-
duced by this Assemmly, has resulted only in the introduction
of innumerable sects, and that its tendency is to degenerate into
Socinianism and every error. Never, however, was there a
mistake more glaring, or a calumny more monstrous. It would
be easy to show, did time permit, that Presbyterianism was
never generally established in England ; that the ordinance of
parliament took effect only in a very few counties; that the
system, as recognized by parliament, was shorn of its strength
and deprived of all power of discipline and independent juris-
diction; and that even as it was established in some places, it
had but little time and opportunity to exemplify its tendencies.*
It was strangled almost in its birth, by the young Hercules of
Independency, and, after lingering out a dying existence, was
finally crushed by the strong hand of prelatic power. It is, we
have seen, a fact easily explained by these circumstances, that
the Confession of Faith of the Westminster Assembly was not
subscribed by any member of that body except the prolocutor,
assessors, and clerks, nor was an assent to it required from any
minister or layman, as a term of ecclesiastical communion, for
forty years afterwards. $ Presbytery had no authority to carry
out its principles. Its courts of review were nullified, its laws
emasculated, and its standards converted into mere paper proc-
lamations. To impute, therefore, the results which followed at
this time in England to the system of Presbytery, is most pre-
posterous and absurd. Presbytery found the seeds of these
pestiferous evils growing up into maturity around it. They
were the offspring of the previous ignorance and superstitions
of the people, which embraced the first opportunity afforded by
the license of the times, to shoot forth into vigorous growth.
These sects were everywhere and always denounced and op-
posed by Presbytery. They, in turn, regarded Presbytery as
their most powerful enemy, and hence were they all found com-
bined in fell hostility to its system of doctrine, discipline, and
tSee also Appendix.
*See Neal, Vol. IV., 204. Price's Hist., II., 340, 408. Owen s Works,
20, 322. Orme's Life of Baxter, p. 71, 72, 80, 81. Baxter's Disput. on Ch.
Gov't., Pref. p. 28 and p. 328. Henderson's Review and Consid., p. 33.
tNeal III., 329, Note by the Editor, and references there given.
WESTMINSTER ASSEMBLY. 425
order. So that instead of fostering- these sectaries, the truth
is, that Presbytery actually fell a victim to their relentless hate.
No— would we trace these evils to their source, we must go
back to the lordliness, profaneness and superstition, to the cere-
monies, doctrine and worship, of the prelates.*
But we may meet this calumny by an appeal to facts. In
France and Geneva a Presbytery was established, and there, so
long as it was allowed to call forth into exercise its internal
energies, there were neither sects nor schisms. These churches
have since been corrupted only by the Erastian interference of
the state, and the destruction of all ecclesiastical discipline. In
Scotland Presbytery was established, and there dissenters are
not as one to a hundred, compared with England. f In Ireland
Presbytery was planted in the province of Ulster, and has it
not acted as a purifying element in that land of spiritual cor-
ruption and death? In New England, so long as a system
closely resembling the Presbyterian was strictly enforced, error,
heresy, and immorality, were comparat'-cly unknown. In
Virginia Presbytery was planted, and did it not restore truth
and piety to the church ; impart vigor and energy to the state ;
uproot the system of state religion, and introduce that entire
severance between religion and the civil power, which is now
the glorious peculiarity of this land of freedom?
*See Prynne's Eng. Prel. II., 505.
t"A few facts," says Mr. Lorimer, in his Manual of Presbytery, p. 192,
193, "may be noticed in this connection, not usually adverted to, but fitted
to correct misapprehensions, and honor Presbytery. According to the late
census, the population of Presbyterian Scotland is about one-sixth of that
of Episcopalian England and Wales. Hence, if the countries were the same
in point of religious divisions on church-government, Scotland should have
a sixth of the parties which divide England. The result is widely different ;
much more creditable to the religious unity of Scotland, and the strength
of Presbytery over a nation. The Congregationalists of England and
Wales are estimated to have 1600 congregations. If the same division of
opinion on church-government prevailed in Scotland, proportionally, there
should be nearly 270 Independent congregations. There are only 105, and
?1 of these are reported as vacant.
The Baptists of England and Wales are rated at 1520. If the same pro-
portion held in Scotland, there should be much the same number — 270 con-
gregations ; instead of which, there are 58.
The Wesleyan Methodists have, in England and Wales, above 1100
preachers, and about 330.000 members. In the same proportion, in Scotland,
there should have been about 200 preachers, and 55,000 members ; in-
stead of which, there are only 30 preachers, and 3700 members.
The Roman Catholics have 561 priests in England and Wales, and 18
convents. Were Scotland equally divided,, or did it equally favor the same
soul-destroying system, it should have had 93 priests, and three convents.
It has 80 of the one, and one of the other ; and that, though old Popery
has held some parts of the Highlands and islands as its ancient seat, un-
disturbed by the Reformation, and though near neighborhood to Popish
Ireland has, in later days, given it superior facilities, which have not been
unimproved, for invading the Scottish shores. o - •
I have not been able precisely to ascertain the numbers of the Socinion
body in England and Wales. Probably they may count 300 congregations.
According to this proportion, Scotland should have 50 ; but so sound has
Presbytery kept the country, that she has not five."
426 HISTORY OF THE
In fine, to apply to the Presbyterian party generally, what
Milton says of the Long Parliament: "Having by a solemn
protestation vowed themselves and the kingdom anew to God
and his service, meeting next, as I may so resemble, with the
second life of tyranny (for she was grown an ambiguous mon-
ster, and to be slain in two shapes) guarded with superstition,
which hath no small power to captivate the minds of men
otherwise most wise, they neither were taken with her mitred
hypocrisy, nor terrified with the push of her bestial horns, but
breaking them immediately, forced her to unbend the pontifical
brow and recoil; which repulse only given to the prelates (that
we may imagine how happy their removal would be) was the
producement of such glorious effects and consequences in the
church, that if I should compare them with those exploits of
highest fame in poems and panegyricks of old, I am certain it
would but diminish and impair their work, who are now my
argument : for these ancient worthies delivered men from such
tyrants as were content to enforce only an outward obedience,
letting the mind be as free as it could ; but these have freed us
from a doctrine of tyranny, that ofifered violence and corrup-
tion even to the inward persuasion. They set at liberty nations
and cities of men, good and bad mixed together; but these,
opening the dungeons and prisons, called out of darkness and
bonds the elect martyrs and witnesses of their Redeemer. They
restored the body to ease and wealth ; but these, the oppressed
conscience to that freedom which is the chief prerogative of
the gospel ; taking off those cruel burdens imposed not by neces-
sity, as other tyrants are wont, or the safeguard of their lives,
but laid upon our necks by the strange wilfulness anl wanton-
ness of a needless and jolly persecutor, called Indifference.
Lastly, some of these ancient deliverers have had immortal
praise for preserving some of their citizens from a famine of
corn. But these, by this only repulse of an unholy hierarchy,
almost in a moment replenished with saving knowledge their
country, nigh famished for want of that which should feed their
souls. All this being done while two armies in the field stood
gazing on : the one in reverence of such nobleness, quietly gave
back and dislodged ; the other, in spite of the unruliness and
doubted fidelity in some regiments, was either persuaded or
compelled to disband and retire home."
But we must here pause. Enough has been said to consti-
tute a sufficient claim to our gratitude, and a justification of the
wisdom of this commemoration. Romanists receive their
missal almost as inspiration, and yet it is an inharmonious
patchwork, compiled from materials drawn from every period
of the church, like some old cathedral made up of buildings of
*See McCrie's Unity, p. 160, 161, 165— McCrie's Scott. Hist., p. 108, 108.
WESTMINSTER ASSEMBLY. 427
every order, variety, and age. Episcopalians are never weary
of praising their liturgy, which is nevertheless all borrowed,
and filled with endless repetitions. And both Romanists and
Prelatists laud to the skies their articles and creeds, which ad-
mit the most contrary and latitudinarian interpretations,* and
shall not Presbyterians honor and commemorate those men who
have given to us original standards, drawn, not from the muddy
streams of human ^authority, but from the pure and uncor-
rupted fountain of everlasting truth?
Americans annually celebrate the Declaration of Indepen-
dence, and preserve the memory of its glorious signers? And
shall not Presbyterians commemorate the fame of those men
to whom that declaration and the spirit that gave it birth can
be assuredly traced ?
The Israelites observed an annual festival in grateful com-
memoration of their deliverance from the bondage of Egypt,
and on different occasions contributed most liberally to the ad-
vancement of their ecclesiastical interests; — and shall we be
found less zealous in the remembrance of our deliverance from
the bondage of Romish and Prelatical tyranny, or less willing
to communicate of our substance to carry on, to diffuse, and to
establish those civil and religious blessings which have been
achieved for us by blood?
This centennial celebration of the Westminster Assembly is
most timely and auspicious. In the standards of that body
there is a common and substantial basis, upon which all ortho-
dox, non-episcopal communions can harmoniously unite. It is
astonishing to find how very nearly the Presbyterians and Con-
gregationalists in that body were agreed. In all that was essen-
tial they were as one. And wherever the doctrines of these
standards are fully and cordially embraced, is there not still the
same essential unity? There is, among all such, by whatever
name they are called, and however in subordinate matters they
may differ, "there is one body, and one spirit, even as_ we are
called, in one hope of our calling; one Lord, one faith, one
baptism, and one God and Father of all." Are we not all
brethren, and members together of the household of faith?
We are. By all the marks of the true church of Jesus Christ,
as laid down in the word of God ; by all the principles which
constitute the glorious gospel of the blessed God ; by rdl the tests
of piety and the evidences of Christian character; by all those
hopes and aims and labors to which the Christian is called of
God — we are one. This epoch is our common anniversary.
We are alike interested in its glorous recollections and in its
♦Witness the Oxford Tractarians, the Newmanites. and the Evangelical
parties in England, and the respective interpretations of the Rev. Mr.
Carey and Drs. Smith and Anthon in our own country.
45^8 HISTORY OF THE WESTMINSTER ASSEMBLY.
forthcoming" destinies. We feel on this occasion that, notwith-
standing our differences in ecclesiastical arrangements, and
baptismal forms, we are one. Like the members of a large
family we have been scattered, and lived apart, and gathered
around us new and separate interests. But we are on this
occasion brought together. We revisit our old ancestral home-
stead. We read over the original deeds by which we became
heirs to the same rich inheritance. The ties of blood draw our
hearts together, and we embrace one another in the arms of
spiritual affection.
This, brethren, is to me the happiest issue to which this com-
memoration leads. It will serve to promote other valuable
ends. It will contribute to the establishment of the minds of
our youth in the principles of our ecclesiastical polity, and thus
prevent apostasy. It will tend to the greater elevation and
usefulness of our Assembly's Board of Publication, by creat-
ing a demand for works of denominational instruction. But
its adaptation to promote unity among the different branches
of the church who hold the truth, is most auspicious. It has
already given birth to overtures of union and friendly co-opera-
tion, on the common basis of Protestant evangelical truth,
among all the orthodox, non-episcopal churches of Great Bri-
tain ; and it will, we trust, eventuate in a solemn league and
covenant among all such, for the defence of our common rights
against our common enemies. Triumphing in our alienations,
these enemies have come up in all their might against us. They
are at our gates. We hear their loud bravado shouts of antici-
pated victory. But, thank God, our hearts are not daunted.
God has given to us the spirit of courage and of confident hope.
He has enkindled within us the feelings of Christian brother-
hood and love. Against Popery, Prelacy in its high-church
phrase, and heresy, we are one. And endeavoring to keep the
unity of the Spirit in the bond of peace, we shall henceforth be
found contending earnestly for our common principles, and for
that faith which was once delivered to the saints, until God shall
give us the victory through our Lord Jesus Christ. May God
grant it, and to his name shall be all the praise.
APPENDIX.
THE ORJECTION FOUNDED UPON THE PERSECUTING PRINCIPLES AND CONDUCT
OF PRESBYTERIANIANS, ANSWERED.
From the Author's Work on Ecclesiastical Republicanism.
But an overwhelming argument is brought to bear against
all these claims to superior liberality, on the ground that the
Presbyterian church has, in past days, cherished exclusive and
persecuting principles, and manifested this spirit in her con-
duct ; and that some Presbyterian bodies are still found willing
to sanction these principles.* Now to the truth of both these
facts, we grant our reluctant and most sorrowful confession.
And while much might be said to palliate the guiU of such
intolerance, and to show that in comparison with the course
pursued by the Papacy and the Prelacy, it was fitful, temporary,
and partial, while their intolerance has been constant, universal,
and applied to opinions as well as to forms; — yet we take
refuge in no apology.* We make no excuse. We are rather
willing to join in the execration of such principles, and the con-
demnation of such acts, (so far as facts will show that they
were cherished and carried out,) as utterly alien to the spirit of
the gospel, and to the genius of Presbyterianism. And that a
portion of the Covenanters should still maintain these views, is
a fact inexplicable for its mystery, inexcusable for its absurdity,
and unparalleled for its anomaly.
But what have we to do with the conduct of these brethren,
with whom, although agreeing in most points, we diflFer in this
matter tofo coelo ; with whom we have no ecclesiastical connec-
tion whatever; and for whose opinions on this subject we are
no more responsible, than we are as Christians for the corrup-
tions of all those who are called by that name. We now advo-
cate the claims, and present the sentiments, of 'the presby-
*Dr. How's Vind. of Prot. Ep. Ch. pp. 47, 48, 374, 375. This charge is
not seldom also brought against us by Congregationalists, who stand in need
of a common defence. But that, in former days, they made their views of
the constituiton of a church an article of faith, appertaining to salvation,
may be seen by numerous quotations in Paget's Def. of Presb. Ch. Gov. p.
33. As to the lengths to which they then proceeded, see Bastwick's Utter
Routing, &c. Epistle to the Reader. See also the history of their pro-
ceedings in New England, as given in Clark's Hist, of Intolerance, vol, i.
Pref.. and in all other histories. Dr. Lang's Relig. and Educ. in America,
p. 125. &c., where he shows that "Cromwell's own clergy," accepted seques-
tered benefices of the Church of England. See further, on this subject,
from Mr. Lorimer, on p. 232.
This forms the whole strength of Bishop Hughes's argument in proof of
the opposition of Presbyterianism to civil and religious liberty. See dis-
cussion.
*See Dr. Binney's Dissent not Schism, p. 74, though an Independent.
430 APPENDIX.
TERiAN church' of these United States. For on this subject,
alterations were found necessary, in order to adapt our stand-
ards to the views of our American Zion. We challenge there-
fore a fair and impartial verdict, and are willing to com-
pare ourselves with any other denomination whatsoever. We
do not, for a moment, shrink even from a comparison of Pres-
byterianism, in general, with Prelacy, in general; but in this
case we would require, that the zvhole history of Prelacy, as
developed in the Romish, Anglican, and other churches, sliould
be considered; and then the zvhole history of Presbytery, as
developed in the Waldenses, Paulicians, Culdees, and Scotch,
Irish, and American churches, should be brought into contrast.
In such a comparison, who can doubt the transcendent lustre
with which Presbytery would outshine Prelacy. Its most intol-
erant enactments would appear liberality itself, and its most
persecuting doings the forthgoings of Christian charity, when
brought into contrast with the bloody annals of councils, can-
ons, decrees, crusades, test acts, acts of uniformity, Bartholo-
mew scenes and massacres, which constitute such an integral
portion of Prelatical ecclesiastical history.* Our present con-
*Dr. McCrie's Misceil. Wks. Rev. of the Life of Owen. See also Presby-
terians vindicated from all serious persecution, in Lorimer's Manual of
Presbytery, p. 230. The writer says, "The Congregationalists, then, have
nothing in point of practice of which to boast, over their Presbyterian breth-
ren ; and in regard to their earlier holding sound theoretical views of tolera-
tion and religious liberty, the same great historical authority shows, that as
correct sentiments were entertained from a much earlier date, by the Re-
formers and first Puritans, who were Presbyterian ; that soon after the
Reformation the same views were common among the Presbyterians of Hol-
land and France ; that it was not the principles of the sectaries, but of the
reformers and their successors, which lay, and still lie, at the foundation
of British freedom, civil and religious ; that the writings of leading Inde-
pendents, at the period referred to, betray decided symptoms of intolerance
and persecution ; and that it was the extravagant and most injurious pro-
ceedings of many of the sectaries, which, by driving matters to extremities
in England, created a reaction — lost all the immense advantages of a
sound, civil, and ecclesiastical reformation, destroyed^ the monarch, and
recalled persecution, with its horrors, under Charles II." _
"Had this little work not already exceeded the limits which were origin-
ally intended, it would not be difficult to vindicate the Presbyterians from
any serious charge of persecution, in connection with the signing of the
'Solemn League and Covenant,' and kindred subjects. It could be shown,
from the testimony of such men as Henderson, Dickson, Cant, and Lord
Loudon, that men were not forced to take the covenant, or punished for re-
fusal ; that any cases of this kind were rare and unauthorized ; that the
league was most cordially embraced, without any compulsion from church
or state, by the great body of the nation ; and that any ttndiie influence was
chiefly employed against the covenant. It could be shown, also, from the
exhortations of the Westminster Assembly, and the speeches of such mem-
bers as Coleman, Caryl, Palmer, Thorowgood, &c., that they disapproved of
the propagation of religion by force, and that it was mainly the seditious-
political, and not the erroneous-religious, against which their exertions
were directed, and which gave to their sentiments and proceedings the air
of persecution. The case is correctly stated by 'the Reformed Presbytery
in their Explanation and Defence of Terms of Communion in 1801. 'If
any otherwise peaceable and inoffensive subjects, in church and state, had
religious scruples in their own mind, both the open doctrine and uniform
APPENDIX. 431
cern, however, is with the Presbyterian church, as known in
the standards of our American General Asseiriblies, both old
and new school, as compared with the Prelatical communion,
either Romish or Protestant. The only proper parallel in this
case, therefore, is the constitution and principles of our own
particular church, in comparison with theirs, and not of all who
may bear our name.
Now, from the extracts already presented, it must be mani-
fest that there can be no greater liberality, nor any protest
against both the spirit, principles, and practice of intoderance,
more powerful than that delivered, in the standards of our
church. In addition to what has been adduced from them, let
the following be considered. Chapter xx. of our Confession
of Faith, is on 'Christian Liberty and Liberty of Conscience.'
In this it is taught,* 'God alone is Lord of the conscience, and
hath left it free from the doctrines and commandments of men,
which are in any thing contrary to his word, or beside it, in
matters of faith or worship. So that to believe such doctrines,
or to obey such commandments, out of conscience, is to betray
true liberty of conscience ; and the requiring an implicit faith,
and an absolute and blind obedience, is to destroy liberty of
conscience and reason also.'
Again, in chapter xxiii. 'Of the civil magistrate,' it is de-
clared, 'civil magistrates may not assume to themselves the
administration of the word and sacraments ; or the power of
the keys of the kingdom of heaven ; or in the least interfere in
matters of faith. Yet, as nursing- fathers, it is the duty of civil
magistrates to protect the church of our common Lord, without
giving the preference to any denomination of Christians above
the rest, in such a manner, that all ecclesiastical persons what-
ever shall enjoy the full, free, and unquestioned liberty of dis-
charging every part of their sacred functions without violence
or danger. And as Jesus Christ hath appointed a regular gov-
ernment and discipline in his church, no law of any common-
wealth should interfere with, let, or hinder, the due exercise
thereof, among the voluntary members of any denomination of
Christians, according to their own profession and belief. It is
the duty of civil magistrates to protect the person and good
name of all their people, in such an effectual manner, as that no
practice of our pious ancestors recommended all possible tenderness in
laboring to have them removed. But, on the other hand, when cruel popish
factions, under the fair pretence of only claiming a liberty to serve God
in their own way, were plotting the utter ruin of both church and state,
and seeking the overthrow of all laws, human and divine ; in such a case,
indeed, they could not help thinking, that salutary restraint, and well regu-
lated coercion, were indispensably necessary. And what nation under
heaven, properly consulting her own safety and happiness, in time of dan-
ger, would not find it advisable to act on the same great principle?"
♦See. 2, p. 109.
432 APPENDIX.
person be suffered, either upon pretence of religion or infidelity,
to offer any indignity, violence, abuse, or injury, to any other
person whatsoever; and to take order, that all religious and
ecclesiastical assemblies be held without molestation or dis-
turbance.'
*It is the duty of the people to pray for magistrates, to honor
their persons, to pay them tribute and other dues, to obey their
lawful commands, and to be subject to their authority, for
conscience' sake. Infidelity or indifference in religion doth not
make void the magistrate's just and legal authority, nor free
the people from their due obedience to him ; from which eccle-
siastical persons are not exempted ; much less hath the pope
any power or jurisdiction over them in their dominions, or
over any of their people ; and least of all, to deprive them of
their dominions or lives, if he shall judge them to be heretics,
or upon any other pretence whatsoever.'
So also in Form of Government, chapter i. section 1, as
quoted above,* and in chapter viii. section 2, where, speaking
of all our ecclesiastical courts, it teaches, 'These assemblies
ought not to possess any civil jurisdiction, nor to inflict any
civil penalties. Their power is wholly moral or spiritual, and
that only ministerial and declarative.'
To this let me add the following extracts from 'An Ecclesi-
astical Catechism of the Presbyterian Church,' by the author,
which has been approved by various portions of our church,
and by some of its leading divines.f In chapter v. section 1,
'Of the nature of church power,' it is asked, 'Is the power
which church officers possess, such as to affect the civil interests
of men?'
'No ; it is altogether ecclesiastical ; and such as to affect men
only in their relation to the church, and to God.'
'How else may you describe this power of the church? It
is spiritual, and addressed to the consciences of those who are
subject to it.'
'Have church officers any power or authority, even in ecclesi-
astical matteres, independently, or in themselves considered?
None whatever — they act altogether ministerially.'
'Do Presbyterians, in our country, ascribe any power to the
church, which interferes with the authorities of the state? No;
Presbyterians maintain, that the church is independent of the
state, and distinct from it, in its laws, its administrations, and
its objects ; and that it is governed by its own laws, which are
purely spiritual.'
'Do Presbyterians in our country, desire then, any alliance
between their church and the state? On the contrary, they
*Eccles. Rep. p. 218.
tA third edition has been called for
APPENDIX. 433
believe, that any such alliance ever has been, and ever will be,
equally injurious to the state and to the church ; and that it is
to be deprecated by every Christian, as the baneful source of
corruption and intolerance.'*
Let any man candidly study these passages, in connection
with the constitution of this freest and most liberal of all gov-
ernments, and will he not say that they are, in spirit, perfectly
the same, and that, in the principles delivered in these stand-
ards, our puritan fathers found the germs, the elements, of
that perfect civil and religious liberty, which every citizen of
this great republic equally enjoys. Real liberality cannot pos-
sibly coexist with any system which does not recognize the
principle, that individual conviction is the only worthy basis of
true faith, and the consequent right and duty of private judg-
ment. In this doctrine, the very essence of real liberality, both
political and religious, is involved. It is when this principle is
received as an axiomatic truth, that the exercise of such liber-
ality is not (as it is too often represented) of the nature of a
lenient indulgence, or a benevolent concession, but stands forth,
not on the ground of concession, but of principle, — not of in-
dulgence, but of right, — not of favor, but of justice, — not of
compromise, but of steadfast maintenance of the truth, — each
upholding what he believes right, without denouncing the other
*The only portions of our standards, besides the doctrines of election
and predestination, which Bishop Hughes could pervert to a sense opposite
to civil and religious liberty, is the explanation given of the Second
Commandment (Breckinridge and Hughes's discussion, pp. 318, 344, 372),
which, among other things, is said to require 'the disapproving, detesting,
opposing, all false ivorship ; and, according to each one's place and calling,
removing it, and all monuments of idolatry.' 'If I understand the reason-
ing,' says Dr. Breckinridge, 'he means to charge us with holding, that force
of some kind is a duty; or that some method of 'removing the monuments
of idolatry,' at war with the rights of others, is expressed. For I suppose
he will not say, that if we oppose false worship, and remove these monu-
ments of idolatry, in a constitutional way, and without disturbing the
rights of others, this would be zvrong, or against liberty, civil or religious.'
'He will not say that it is persecution, to oppose idolatry by discussion,
moral influence, and prayer. The question then is, as to the manner of
doing it. Does our doctrine utter or imply tyranny, or force, or a hind-
erance to the free exercise of religious worship? If so, we should like to
know it. So far is this from being the fact, that he has himself owned
'that the Confession of Faith was amended (at the adoption of the Ameri-
can Constitution), to suit the constitution and the new order of things.'
What he thus admits (as 'an amendment') to be true, may be easily shown,
by reference to all those parts of our standards, which relate to the freedom
of worship, and the use of force, by the civil magistrate, in matters of con-
science.
"Yet it is not said of our particular church, but of all Christian denomi-
nations, that the civil magistrate should protect them. Religion is one of
our common rights — and a civil right to be protected in it. But Mr.
Hughes replies, this 'e.vcludes us idolaters.' No. We say 'all religious and
ecclesiastical assemblies,' are to be 'protected,' though it be an antichristian
system. But shall we, for this reason, be silent about their errors? May
we not use the liberty of speech ?"
28 — VOL IV.
434 APPENDIX.
as wrong; all uniting for objects in which they agree, without
compomising one point in which they differ.*
Now, as interpreted in our standards, Christianity sanctions
and does not destroy this freedom; elevates and does not de-
throne reason ; encourages and does not fetter inquiry ; secures
and does not withhold liberty of conscience; since it enforces
only a voluntary subjection to its requirements. It is the doc-
trine of Bossue't, and the church to which he belongs, and not
the doctrine of the Presbyterian church, that' all attachment to
private judgment is heresy, it being the property of a heretic
to have a particular opinion.'? And as this doctrine has been
shown to lie at the very foundation of American republican-
ismf, in connection with the entire severance of politics and
religion, of civil and religious matters, the absurdity of the
charge of any connivance at intolerance, as made against our
church, is as great as if alleged against the Constitution of the
United States itself.
*Prof. Powell, of Oxford, on State Educ. London, 1840, pp. 81, 82.
{Variations of Prot. vol. i. p. 17.
tTocqueville's Democ. in Am.
ECCLESIASTICAL CATECHISM
PRESBYTERIAN CHURCH
FOR THE USE OF
FAMILIES, BIBLE-CLASSES, AND PRIVATE MEMBERS.
v^
By THOMAS SMYTH,
Author of Lectures on the Apostolical Succession, Presbytery and not Pre-
lacy the Scriptural and Primitive Polity, Ecclesiastical
Republicanism, Etc.
Cbird edition.
NEW YORK :
LEAVITT & TROW.
BOSTON, CROCKER & BREWSTER ; PHILADELPHIA, PERKINS & PURVES ; PITTS-
BURGH, THOMAS carter; CINCINNATI, WEED & WILSON;
CHARLESTON, S. HART, SEN.
1843.
Show them the form op the house and the fashion thereof^ and
the goings out thereof^ and the comings in thereof, and all the forms
thereof, AND ALL THE ORDINANCES THEREOF, AND ALL THE LAWS THEREOF:
AND WRITE IT IN THEIR SIGHT, THAT THEY MAY KEEP THE WHOLE FORM
THEREOF, AND ALL THE ORDINANCES THEREOF, AND DO THEM. EzEKIEL 43: 11.
ECCLESIASTICAL CATECHISM.
"An Ecclesiastical Catechism of the Presbyterian Church, for the use of
Families, Bible Classes, and private Members, by Thomas Smyth, D,
D., Pastor of the second Presbyterian Church, Charleston, S. C."
This is a neatly executed work of 113 pages. As an evidence of its
popularity, it may be mentioned it has passed the fourth edition, and has
been re-published in Ireland. We regard this Catechism, as an important
accession to works on ecclesiastical polity, believing it to be well adapted
to popular use ; and as it presents a comprehensive but condensed view of
the subject, it will be more valuable to common readers, as it will in some
degree supersede the necessity of their reading more voluminous and costly
books. The following are the subjects of the chapters. I. The Church. —
II. The Government of the Church. — III. Officers of the Church. — IV.
Courts of the Church.— V. Power of the Church. — VI. Fellowship of the
Church. — VII. Relation of the Presbyterian Church to other denominations
and to the world. Each of these chapters contain sub-divisions or sections,
and most of the answers are supported by appropriate Scripture references,
which makes this little volume the more valuable. We would therefore
recommend this work to all our readers, especially the youth of our con-
gregations, whom circumstances at the present time require to be indoc
trinated in ecclesiastical government and discipline. — The Christian Maga-
zine of the South.
PREFACE.
The necessity for some such work as the present has been
long felt by many. Great detriment has accrued to the presby-
terian church, from the want of that indoctrination in the prin-
ciples of her worship and polity, which it is surely her duty to
provide for all, who commit themselves and their offspring to
her teaching and guidance. Her members and children have
been attached to her, not so much by those ties of principle
and conviction, which prove firm and enduring, as by merely
local and personal considerations, which form, in times of diffi-
culty, but a feeble bond of attachment. Other churches are
diligent in their efforts to imbue the young mind with the
knowledge of all their doctrinal peculiarities ; and if this is done
in a spirit of charity and christian brotherhood, will it not pro-
mote, rather than prevent, that perfect christian union for which
w^e hope?
That this work, which was drawn up at the suggestion of
some leading members of our church, is altogether what is
needed, the author can hardly dare to hope. He would still
offer it as an attempt, and not as a full accomplishment, of all
that he believes to be demanded by the necessities of the church.
He has used every effort to procure hints from competent indi-
viduals, and would return his thanks to those brethren and
gentlemen, who have favored him with their views. Of these
he has availed himself, in rendering the work more correct;
while, by the sub-division of the chapters, the various topics
will, he trusts, be better understood, and more easily compre-
hended by the learner. To the Rev. Samuel Miller, D. D., the
author would especially render thanks, for his kindness in first
imposing upon him the preparation of this volume ; for his
careful revision of it; and for his valuable suggestions.
He has endeavored to render it as full and comprehensive as
possible ; and, for this purpose, he has availed himself freely of
the labors of others. He would particularly refer to the Eccle-
siastical Catechisms of Dr. JVIcLeod, of the Rev. Samuel
Palmer, of one published in Ireland, and of A Sequel to the
Shorter Catechism, as sources from which he has derived as-
sistance.
It was thought better to err on the side of prolixity, than of
brevity; as it was one object of the author to fit the work for
private reading, and to make it as satisfactory as possible, on all
the leading subjects embraced in its design. The teacher can
IV PREFACE.
use his discretion in prescribing to his pupils, whether in the
family, the Bible-'class, or the Sabbath school, such portions of
it as he may deem most necessary to be committed to memory.
Other portions he may think it sufficient to read with them,
accompanied with his own further explanations ; and whenever
he may think any answer of too great length to be retained in
the memory, he may, after such reading and examination, re-
quire it to be given in substance, in the language of the pupil.
Although the author has heard of but one opinion as to the
usefulness of the work, yet, when he found that the second
edition was entirely exhausted, he carefully revised the whole,
altered and remodelled several portions, and added some sec-
tions, (as on the apostolic succession, and the relation of the
presbyterian church to the world,) which will, it is hoped, in-
crease the usefulness of the work.
In the fervent hope that it may lead some of the rising gene-
ration to ask for the old paths, that they may walk therein, it is
committed to the blessing of the Head of the church, by his
most unworthy servant.
THE AUTHOR.
Charleston, S. C, 1843.
CONTENTS.
Chapter I. Of the church.— Section 1. The dififerent meanings
of the word church, as used in Scripture, p. 441.— Sec. 2.
The distinction between the church, as and invisible, 443.
—Sec. 3. The present use of the word church in these seve-
ral senses, 444.— Sec. 4. Of the church catholic, 445.— Sec.
0. Of the unity of the church, 446.— Sec. 6. Of pure, im-
perfect, corrupt, and false churches, 447.— Sec. 7. Of the
perpetuity and necessity of the church, 449.— Sec. 8. Of the
duty of dififerent churches; and of the church militant and
triumphant, 452.
Chapter II. Government of the church.— Sec. 1. Of church
government in general, 454.-Sec. 2. Of the presbytenan
form of church government, 456.
Chapter III. Officers of the church.-Sec. 1. Of the extraor-
dinary officers of the church; the apostles, evangelists, and
prophets, 458.— Sec. 2. Of the ordinary and perpetual offi-
cers of the church ; and first, the presbyter or bishop, 460.
Sec. 3. Of the identity of bishops and presbyters, 462.—
Sec. 4. Of the term angel, as used in reference to the
church 463.— Sec. 5. Of the permanence, calling, and ordi-
nation'of bishops, 465.— Sec. 6. Of ruling elders, 467.—
Sec. 7. Of deacons, 470.— Sec. 8. Of the election of offi-
cers, 471.
Chapter IV. Courts of the church.-Sec. 1. Of ecclesiastical
courts in general, 473.-Sec. 2. Of the church session, 473.
—Sec 3 Of the presbyterv, 475.— Sec. 4. Of a presbytery
at Jerusalem, 477.-Sec. 5. Of a presbytery at Ephesus,
and other places, 478.-Sec. 6. Of the presbytery, con-
cluded 480.— Sec. 7. Of the synod, 481.— Sec. 8. Of the
general assembly, 482.-Sec. 9. Of the other bodies ap-
pointed by the church, 483.
VI conte;nts.
Chapter V. Pozver of the church. — Sec. 1. Of the nature of
church power, and the independence of the church of the
civil government, 485. — Sec. 2. Of true liberty of consci-
ence, 489. — Sec. 3. Of the divisions of church power; and
first, of its dogmatic power, 490. — Sec. 4. Of confessions
of faith, 492. — Sec. 5. Of the second part of the power of
the church, to enact rules for its government or order, 493.
— Sec. 6. Of the third division of the power of the church,
or the power of discipline, 494. — Sec. 7. Of admission to,
and exclusion from, the church, 496.
Chapter VI. Fellowship of the church. — Sec. 1. Of the nature
and necessity of church fellowship, 501. — Sec. 2. Of the
duties of church members, 502.
Chapter. VII. Relation of the preshyterian church to other
denomUiations and to the zvorld. — Sec. 1. Of Romanism,
504. — Sec. 2. Of prelacy, 507. — Sec. 3. Of congregational-
ism, 511. — Sec. 4. Of the doctrine of the apostolical suc-
cession, 512. — Sec. 5. The advantages and claims of the
preshyterian church, 516. — Sec. 6. Of the relation of the
preshyterian church to the world, 517.
ECCLESIASTICAL CATECHISM,
CHAPTER I.
OF the; church.
SECTION I.
The different meanings of the tvord church, as used in scripture.*
1. What is the meaning of the term church, as used in scrip-
ture f
The word church, as used in scripture, has various signifi-
cations, being used both in a common and a sacred sense.
2. IVhat is the meaning of the zvord church, as used in scrip-
ture in a common sense?
The word, which is translated church, is used in scripture in
a common sense, to signify any pubhc assembly of persons to
consult together.
Acts 19 : 32, 39, 41. Some therefore cried one thing, and some another ;
for the assembly was confused, and the more part knew not wherefor they
were called together. And when he had thus spoken he dismissed the
assembly.
3. What is the sacred sense, in zvhich the zvord church is
most generally used in scripturef
This word is, in its sacred sense, applied to the church of
Christ, which is a society of men called of God, by the gospel,
unto the faith and worship of the Lord Jesus Christ, and of God
in himf
4. What is the first meaning of the tvord church in this
sacred sense?
It means any particular congregation or society of profess-
ing christians.
Col. 4 : 15. Salute the brethren which are in Laodicea, and Nymphas, and
the church which is in his house. Rom. 16 : 5. Likewise greet the church
that is in their house. Salute my well beloved Epenetus, who is the first
fruits of Achaia unto Christ.
5. What is the second meaning of the zcord church in this
sacred sense?
*See valuable work on the Bib. Repertory, April, 1845, p. 218 and 226,
and also for July, 1845. Act. on Gen. Assembly on Romish Baptism. Still-
ingfleet's Protestant Religion, p. 46 and p. 50.
'tEcclesia was used by the writers of the Septuagint version, which was
familiar to the New Testament writers, for the word congregation, as it
stands in our version of the Old Testament. It is on this account that in
the New Testament instead of the word congregation, we have church,
which is the same as kirk or assembly.
442 ECCLESIASTICAL CATECHISM.
It is applied to several congregations, or churches, consid-
ered as one body, under the same general superintendence.
1 Cor. 1 : 2. Unto the church of God which is at Corinth ; 1 Cor. 14 : 34.
Let your women keep silence in the churches ; Acts 8 : 1. And at that time
there was a great persecution against the church which was at Jerusalem ;
and they were all scattered abroad throughout the regions of Judea and
Sarnaria, except the apostles. Acts 21 : 20. And when they heard it, they
glorified the Lord, and said unto him, Thou seest, brother, how many thou-
sands of Jews there are which believe ; and they are all zealous of the law.
6. What is the third meaning of the word church in its
sacred sense f
It means any assembly of the rulers of the church, when con-
vened as an ecclesiastical judicatory.*
Matt. 18: 15-17. Moreover, if thy brother shall trespass against thee, go
and tell him his fault between thee and him alone : if he shall hear thee,
thou hast gained thy brother. But if he will not hear thee, then take with
thee one or two more, that in the mouth of two or three witnesses every
word may be established. And if he shall neglect to hear them, tell it unto
the church ; but if he neglect to hear the church, let him be unto thee as a
heathen man and a publican. Heb. 13 : 17. Obey them that have rule
over you, and submit yourselves ; for they watch for your souls, as they
that must give account ; that they may do it with joy, and not with grief,
for that is unprofitable for you. See also Acts 14 : 27. Acts 15 : 2, 30, 22.
Acts 11: 26. Also 1 Cor. ch. 5.1:
SECTION II.
The distinction betzveen the church, as visible and ijivisible.i
7. What is the fourth meaning of the word church in its
sacred sense f
It means the whole body of God's redeemed people, that have
been, or shall be, gathered into one, under Christ the Head,
and which is generally called the invisible church.
Eph. 5 : 25-27. Husbands, love your wives, even as Christ also loved the
church, and gave himself for it ; that he might sanctify and cleanse it with
the washing of water by the word ; that he might present it to himself a
glorious church, not having spot, or wrinkle, or any such thing ; but that it
should be holy and without blemish. Col. 1 : 18. And he is the head of
the body, the church ; who is the beginning, the first born from the dead ;
that in all things he might have the pre-eminence. See also Eph. 1 : 10, 22,
23, and Heb. 12: 23.
*That the word church means an assembly of rulers meeting together in
an ecclesiastical judicatory, see largely proved in Dr. Ayton's Orig. Constit.
of the Church, ch. ii. § 3, pp. 63, 64. Brown's Diet, of the Bible, Art.
Church. Livingstone's Theol. p. 261.
JThat this meaning is to be attached to the term church in these places,
and that it is in itself an important meaning, was maintained by the early
writers in defence of presbyterianism. I may refer particularly to Ruther-
ford's Due Right of Presbyteries, &c. 4to. London, 1644, at pp. 309, 314,
322, 489-491. See also pp. 316, 348. See also his plea for Paul's Presby-
teries, 4to. London, 1642, p. 85, &c. Gillespie's Aaron's Rod Blossoming,
4to. London, 1646, pp. 394-297, and 350-467. See further. Jus Divinum
Regiminis Ecclesiastici, by the London Ministers, 4to. London, 1654, p.
208, &c. See also many authorities produced in Paget's Def. of Presb. Ch.
Govt. London, 1641, pp. 50, 51.
tSee Bib. Repertory, April, 1845, p. 223.
ECCLESIASTICAL CATECHISM. 443
8. JVhy is the church called invisible^
Because its union with Christ is a spiritual union ; because
the faith and love of those who are its true members are in-
visible to men, and infallibly discerned only by God, who look-
eth upon the heart ; and because, in this sense, the church has
no visible or formal existence on earth, but is an object of faith,
being composed of all Christ's faithful members, wherever they
are found.
9. IVhat is the fifth meaning of the word church in its sacred
sense?
It means the whole body of those, throughout the world, of
every denomination, with their children, who profess the true
religion, and which is commonly called the visible church.
Acts 2 : 39, 47. For the promise is unto you, and to your children, and to
all that are afar off, even as many as the Lord our God shall call. Praising
God and having favor with all the people. And the Lord added to the
church daily such as should be saved. 1 Cor. 12 : 12, 13, 28. For as the
body is one, and hath many members, and all the members of that one body,
being many, are one body ; so also is Christ. For by one spirit are we all
baptized into one body, whether we be Jews or Gentiles, whether we be
bond or free ; and have been all made to drink into one Spirit. And God
hath set some in the church ; first, apostles ; secondarily, prophets ; thirdly,
teachers ; after that miracles ; then gifts of healings, helps, governments,
diversities of tongues. 1 Cor. 15 : 9. For I am the least of the apostles,
that am not meet to be called an apostle, because I persecuted the church of
God, &c. Acts 8. As for Saul, he made havoc of the church, entering into
every house, and haling men and women, committed them to prison. 1
Cor. 10 : 32. Give none offence, neither to the Jews nor to the Gentiles,
nor to the church of God.
10. JVhy is the church, in this sense, called the visible church?
Because all are members of it who make a profession of the
christian religion, including those who, while they are mem-
bers of the church on earth, may not be members of the church
invisible, nor possessed of either faith or love.
11. May there, then, be distinct branches or sections of the
visible church?
Yes ; there may be distinct branches or sections of the visible
church existing in different kingdoms, as the church of Scot-
land, the church of Geneva, the church of England, &c. These
all, so far as they hold the same faith, are component parts of
the one universal visible church ; in the same manner as the
waters of the different seas, however variously distributed and
called, are nevertheless connected among themselves, and form
component parts of one and the same great ocean.
12. Does this distinction of the church into visible and in-
visible make tzvo churches instead of one?
It does not ; since by these terms we only distinguish the
church in its external form, from the same church in its inter-
nal or spiritual character. As visible, it includes hypocrites ;
444 ECCLESIASTlCAIv CATECHISM.
as invisible, only believers. As visible, it requires from its
members only an external and credible profession of the faith ;
as invisible, it supposes in every member a sincere and hearty
reception of the truth, in the love of it.*
13. To which of these churches are left the promises of per-
petuity and indefectihilityf
Not to the visible church, which may fail and err in any of
its parts, but to the invisible, against which the gates of hell
cannot prevail, and with which Christ will be, even to the end
of the world. So that there shall always be those, somewhere,
who shall believe and profess the true religion.
SECTION III.
The present use of the word church in these several senses.
14. Is the word church still commonly used in these various
senses f
Yes, in all of them except the common sense, in which it is
not used, because it is now exclusively applied to religious
bodies, and in its sacred sense.
15. Can you give me an illustration of the use of the word
church in the first meaning f
We speak of the several churches in any town or city, and
also, when there are more than one of the same denomination,
as, for instance, the presbyterian, we speak of the first, second,
or third presbyterian church.
16. Can you give me an illustration of the use of the word
church in the second meaning?
We speak of the presbyterian church in the United States of
America, and so of other churches.
17. Can you give me an illustration of the use of the word
church in the third meaning?
*See this meaning of the word fully developed in Hooker, Eccl. Pol.
Book 3, sec. 1, in Works, vol. i. p. 195, Hanbury's edition, London, 1830,
3 vols. 8vo. See also p. 255. See also bishop Hopkins's Works, vol. ii. p.
418. This subject may also be seen fully discussed in Rogers's Discourse
and Review of the Visible and Invisible Church of Christ. London, 1721.
Dr. George Miller, in his recent letter to Dr. Pusey, London, 1840, at p. 22,
speaks of 'the fundamental error of rejecting the distinction between the
visible and the invisible church of Christ.' See also pp. 23-25, where he
calls this distinction 'the essential principle of the Reformation, and very
plainly discoverable in the articles (that is, the xxxix. Art.) of our church.'
See also Essays on the Church, Introductory, p. 5, &c. Nolan's Catholic
Char, of Christ, p. 73. The Church in the World, pp. 54, 79. Neander's
Plant of the Christ'n Ch. vol. ii. pp. 177, 178, 248. Dr. Owen's Works,
vol. xix. pp. 152, 167, 209, 215, and authorities on pp. 156, 169. See also
the martyr Philpot's testimony in Lond. Chr. Obs. 1841, p. 339, and Church-
man's Monthly Rev. Dec. 1841, p. 661, where are quoted archbishops
Seeker and Hooker,
ECCIvESIASTlCAL CATECHISM.
445
When the session of a church is assembled together, we say
there is a meeting of the church ; and when any member has
been discipHned or received by that body, we say he has been
discipUned or received by that church of which it is the session.
SECTION IV.
Of the church catholic.
18. What Other term is applied to the church of Christ, con-
sidered as a whole, besides the terms visible and invisible f
The term cathoHc.
19. What is the meaning of the word catholic?
The word catholic means universal.
20. Why is the church of Christ called catholic, or universal?
Because it is not confined to one nation, as it was under the
Jewish economy, but consists of all those in every part of the
world who believe in Christ ; because its privileges are conferred
equally upon all classes of men; and because it will yet em-
brace within it all nations and kindreds of the earth.
1 Cor 12 ■ 12, 13. For as the body is one, and hath many members, and
all the members of that one body, being many, are one body ; so also is
Christ For by one Spirit are we all baptized into one body whether we
be Jews or Gentiles, whether we be bond or free ; and have been all made
to drink into one Spirit. Psa. 2 : 8. Ask of me and I shall give thee the
heathen for thine inheritance, and the uttermost parts of the earth for thy
possession. See also Rom. 15 : 9-12.
21. What Other sense zvas attached by the early fathers to
the word catholic?
It was used by them as synonymous with the term orthodox,
so that, in this view of it, the true church is to be known by
that true doctrine, which is every where to be preached, and to
be held fast.
22. Has this catholic visible church been perpetuated and
preserved?
Yes ; there has always been a visible church catholic, which,
though divided by place, forms, and names, may yet be consid-
ered as one body, holding the head, and professing in substance
the true religion.
23. In zvhat sense, then, may the visible church be properly
said to be catholic, or universal?
The visible church may be properly said to be catholic, or
universal, not as consisting of one society, under one govern-
ment, but, as its various societies and churches are, or ought to
be, modelled on the same principles; enjoying common privi-
leges, and having one divine head, even Christ, who rules and
guides it by his word and spirit.
446 ECCLESIASTICAL CATECHISM.
SECTION V.
Of the unity of the church.
24. What do you mean by the unity of the church f
By the unity of the church, I understand that as there is but
one God and Saviour, so all who believe and obey the gospel
are equally adopted into the family of heaven ; equally enjoy
all the promised blessings of salvation ; are equally entitled to
the free use of all the means of grace ; are baptized into one
faith; and are called, justified, and sanctified through the same
plan of redeeming love and mercy.
25. Is it not further necessary to the unity of the church, that
it should be under one earthly head?
No ; there is no other head of the church than the Lord Jesus
Christ, whose house and family it is.
Eph. 1 : 23. Which is his body, the fulness of him that filleth all in all.
26. Is it not further necessary to the unity of the church
universal, that it should be under the same forms and regula-
tions?
No; it is only necessary that whatever forms and regula-
tions are adopted by any church, they should be authorized by
the word of God, and not contrary to it.
Rom. 14 : 19. Let us therefore follow after the things which make for
peace, and things wherewith one may edify another. 1 Cor. 14 : 14, 40.
Let all things be done decently and in order. See also Gal. 5 : 1.
27. Is it not further necessary to the unity of the church, that
it should, in all things, be governed by one and the same eccle-
siastical authority?
Certainly not ! for we read in scripture of the church at An-
tioch, the church at Jerusalem, the church at Corinth, the
church at Ephesus, the churches of Syria, the churches of Asia ;
— and in primitive times, there was the Eastern church, the
Western, the African, the British, and so on, and these were all
separate and distinct.
28. In what, then, does the unity of the church essentially
consist?
The unity of the church essentially consists in unity of faith,
by which all its members hold the same divine truths ; and in
unity of spirit, or that oneness which subsists between Christ,
its Head, and all its members, whereby the same Spirit dwells in
all, and works in all the same christian graces.
Eph. 4 : 3, 13. Endeavoring to keep the unity of the Spirit, in the bond
of peace. Till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of the stature of
the fulness of Christ. See also 2 Cor. 11: 4. Jude 3. Gal. 1 : 8, 9. 1
Pet. 5 : 9. Col. 1 : 2, 7, 23.
ECCLESIASTICAL CATECHISM. 447
SECTION VI.
Of pure, imperfect, corrupt, and false churches.
29. Are zve, then, to understand that all particular churches
arc equally churches of Christ?
All particular churches which agree in holding the truth as it
is in Jesus ; which profess sound doctrine ; which maintain the
preaching of the word, and administration of the sacraments ;
and which thus hold the truth in love, are justly distinguished
by the name and authority of true visible churches. Never-
theless, all true churches are not perfect, neither are all churches
true churches, but some are corrupt and some false.
30. Is it not, then, necessary to distinguish betzveen the na-
ture and essence of a church, and the integrity and perfection
of a church f and zchat is that distinction?
The nature and essence of a church, consists in the preach-
ing of the pure word of God, and the due administration of
sacraments, so that where these are, there is a visible church.
The integrity or perfection of a church, consists, further, in
that apostolic form, order, and ministry, which can be traced to
the institution of Christ and his apostles.
31. What, then, do you mean by a pure church?^
By a pure church, or portion of the visible church, I mean a
society whose confession of faith agrees with the doctrine of
Jesus Christ and his apostles ; and which is governed solely by
the laws laid down in the word of God, or drawn from it by
plain and necessary inference.
32. IVhat, then, are the signs of a pure church?
The signs of a pure church are soundness of doctrine, a law-
ful and regular ministry, the prevalence of love among its
members and towards all saints, and the due administration of
gospel ordinances, including discipline.
Eph. 2 : 20. And are built upon the foundation of the apostles and pro-
phets, Jesus Christ himself being the chief corner-stone. Acts 2 : 42. And
they continued steadfastly in the apostles' doctrine and fellowship, and in
breaking of bread, and in prayers. Acts 14 : 38. And when they had
ordained them elders in every church, and had prayed with fasting, they
commended them to the Lord, on whom they believed. Matt. 28 : 19. Go
ye, therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost. See also Acts 20 : 7.
33. Is not antiquity as it regards its visible form, one mark
of a pure church?
It is not; since, judged by this standard, the Jewish would
be the only true church ; while other forms of religion, also,
lay claims to greater antiquity than the christian. Besides, the
*Bib. Repertory, April, 184.5, p. 2.31, and Stillingfleet's Protestant Reli-
gion, p. 503.
29 — VOL IV.
448 ECCLESIASTICAL CATECHISM.
signs of all true christian churches being those laid down in the
Bible, must, therefore, be as ancient as Christianity itself.
3-4. Is not universality, in the extent of its authority and gov-
ernment, the mark of a pure church f
Universality, in the sense of universal extent, is not a mark
of a pure church; for no church is, or ever has been, in this
sense, universal ; and the assumption of any such authority, by
any one church, over all others, is antichristian usurpation.
35. Is the possession of a clear and uninterrupted personal
succession in its ministers, from the time of the apostles, the
necessary mark of a pure church?
Such a personal succession cannot be the mark of a pure
church, because it cannot be shown by any church on earth;
because, if it had been essential, such a succession would have
been preserved free from doubt or interruption ; because it is
nowhere laid down in the scriptures ; and because the scriptures
show, that even when an unquestioned succession did exist,
God withdrew his presence, and forsook the apostate church.*
Jer. 7 : 4. Trust ye not in lying words, saying, the temple of the Lord,
the temple of the Lord, the temple of the Lord, are these. Mai. 2 : 1, 9.
And now. O, ye priests, this commandment is for you. Therefore have I
also made you contemptible and base before all the people, according as ye
have not kept my ways, but have been partial in the law. Rom. 9 : 6-8.
Not as though the word of God hath taken none effect. For they are not
all Israel, which are of Israel : neither, because they are the seed of Abra-
ham, are they all children : but in Isaac shall thy seed be called : that is,
they which are the children of the flesh, these are not the children of God •
but the children of the promise are counted for the seed.
36. What do you mean by an imperfect church?
By an imperfect church I understand a church, which con-
tinues steadfastly in the apostles' doctrine, teaching the pure
word of God, and omitting no essential truth of the gospel ; but
which, at the same time, has not the sacraments duly adminis-
tered, nor its order, polity, and ministry perfectly conformed to
the scriptural model.
37. What do you mean by a corrupt church?
By a corrupt church I understand one which, while it pre-
serves the essential truths of the gospel, at the same time adds
other things to these truths, which are not found in God's word,
or are repugnant to the same ; and which thus, by human tradi-
tions or any other spurious authority, makes vain the preaching
of the truth, and corrupts the administration of divine ordi-
nances.
38. What do you mean by a false church?
That church which has laid any other foundation than Christ
and his righteousness; which has denied any of the essential
*See chapter vii. sect. v. for a full consideration of this subject.
ECCLKSIASTICAL CATECHISM. 449
doctrines of the word of God; or interpreted the word of God
according to its own vain imagination ; such a church, whatever
else it mSy possess of order or cHscipHne, and however it may
claim the temple, the priesthood, antiquity, or succession— is a
false church.
Rev 2 • 9 I know thy works, and tribulation, and poverty, (but thou art
richTand I know the Wasphemy of them which say they are Jews, and are
not,' but are the synagogue of Satan.
39 Ulwt, then, would you say of each of these churches?
All churches which are imperfect, ought to be improved;
such as are corrupt, reformed ; while such asare false, ought to
be subverted, and their foundations laid again.
40. Max there, then, he true christians zvithin the bosom of
false and' apostate churches f
We are certainly taught that within such churches there may
be some who are true christians, and therefore members of the
invisible church; and who, with more or less publicity beai
estimony against their errors. But as they are m great dan-
ger we are to invite all who are members of such churches to
?ome out from among them, and be separate, and touch not the
unclean thing.
•, I,- 1Q . iQ Ypt T have left me seven thousand in Israel, all the knees
unto Gomorrah. Rom. 11. 28 ^%^°"';^^"Jf„S„' 1!^ ^re beloved for the
;°[h^°'"saSlc 'fsa'lo'^To"!. ^ Anfif shdl^c'ome^^o p^ss° in that day,
fathers sake, &c. isa. lu -"- ~- escaned of the house of Jacob,
SECTION VII.
Of the perpetuity and necessity of the church.
41. Are zve, then, to believe in the perpetuity of the church
of Christ?
Our Saviour has declared that the church is built upon a
rock- that the gates of hell shall not prevail against it ; and
that He will be with it always, even to the end of the world.
AT .. ifi- 18 And I sav unto thee, that thou art Peter; and upon this
Matt. 16- l?-,3^i,f_7j.""nd the gates of hell shall not prevail against
^°'^M r"9«'"o1)"'^Teach7ng them to ^observe all things whatsoever I have
l^^omSef yo^': an^d!tTaUith you alwa^
r^- tTlx- l%''Blt2hlh^.X^nUl ll 16. 17. 1 Thess. 4:
18. Matt. 13: 41-49. Eph. 4: 11-13.
450 ECCLESIASTICAL CATECHISM.
42. Does a full belief in the certain perpetuity of the church
of Christ, imply a belief in the perpetuity of any particular visi-
ble church?
There is nothing in the word of God to warrant a belief in
the perpetuity, or continued purity, of any particular visible
church. On the contrary, we are there admonished that even
apostolic churches had fallen away, and would finally become
extinct ; and that a very general corruption of the gospel, which
had then commenced, would be consummated, to the destruc-
tion of many souls.
Rev. 2 : 5, 16, 24. Remember, therefore, from whence thou art fallen ;
and repent, and do thy first works ; or else I will come unto thee quickly,
and will remove thy candlestick out of his place, except thou repent. Re-
pent ; or else I will come unto thee quickly, and will fight against them
with the sword of my mouth. But unto you I say, and unto the rest in
Thyatira, as many as have not this doctrine, and which have not known the
depths of Satan, as they speak, I will put upon you none other burden.
See also Rev. 3 : 3, 4, 15, 16. Rev. 18: 2. And he cried mightily with a
strong voice, saying, Babylon the great is fallen, is fallen, and is become
the habitation of devils, and the hold of every foul spirit, and a cage of
every unclean and hateful bird. 2 Thess. 2: 11, 12. 1 Tim. 4: 1, 6. 2
Tim. 3: 13. 2 Pet. 3: 1, 3. Rev. 17: 10. Acts 20: 30. 1 John 2 : 19. 2
John 7. Jude 18. Rom. 11: 18, 22. Boast not against the branches; but
if thou boast, thou bearest not the root, but the root thee. Behold, there-
fore, the goodness and severity of God : on them which fell, severity : but
toward thee, goodness, if thou continue in his goodness : otherwise thou also
Shalt be cut off. 1 John 2: 1, 4.
43. Is a connection zvith any visible church, sufficient to se-
cure the salvation of the soul?
On the contrary, our connection with a false church may
lead to the damnation of the soul, by involving it in the guilt
of its heresies and abominations. Neither is salvation to be
secured in any other way than by believing in the Lord Jesus
Christ, as the only propitiation for sins.
2 Thess. 2: 11, 12. And for this cause, God shall send them strong delu-
sion, that they should believe a lie : That they all might be damned who
believe not the truth, but had pleasure in unrighteousness. 2 Pet. 2 : 1-3.
But there were false prophets also among the people, even as there shall
be false teachers among you, who privily shall bring in damnable heresies,
even denying the Lord that bought them, and bring upon themselves swift
destruction. And many shall follow their pernicious ways ; by reason of
whom the way of truth shall be evil spoken of. And through covetousness
shall they with feigned words make merchandise of you ; whose judgment
now of a long time lingereth not, and their damnation slumbereth not. See
also Matt. 24: .5, 11, 24. 1 Tim. 4: 1. Now the Spirit speaketh expressly
that in the latter times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils. Acts 7: 42. 1 Cor. 11: 19. For
there must be also heresies among you, that they which are approved may
be made manifest among you. 2 Tim. 3 : 1, 15. Rom. 2 : 25, 29. Gal. 5 :
6. John 3.
44. What, then, are we to understand by the doctrine, that
out of the church there is no ordinary possibility of salvation?
By this doctrine we are to understand, that faith, and conse-
quently salvation, are ordinarily bestowed by God through the
instrumentality of his ministers, and that it is only in this way
ECCLESIASTICAL CATECHISM. 451
that men are ordinarily introduced into the invisible church,
out of which there is no salvation. Ikit it does not teach, that
salvation cannot be obtained out of any particular visible
church, by whatever name it may be called ; neither is such a
claim, on the part of any church, to be otherwise regarded than
as alike impious and vain.
Col. 1 : 18. Eph. 5 : 23. For the husband is the head of the wife, even as
Christ is the head of the church ; and he is the Saviour of the body. See
also Rom. 10: 14, 15. 1 Cor. 5: 12, 13. For what have I to do to judge
them also that are without? do not ye judge them that are within? But
them that are without, God judgeth. Therefore put away from among
yourselves that wicked person. Acts 2 : ■il. Praising God, and having
favor with all the people. And the Lord added to the church daily such as
should be saved. Rev. 3 : 7. And to the angel of the church in Philadel-
phia, write : These things saith he that is holy, he that is true, he that hath
the key of David, he that openeth, and no man shutteth ; and shutteth, and
no man openeth. Rev. 1: 18. Rom. 5: 1, 2, 8. Therefore, being justified
by faith, we have peace with God, through our Lord Jesus Christ : by whom
also we have access by faith into this grace wherein we stand, and rejoice
in hope of the glory of God. But God commendeth his love toward us, in
that, while we were yet sinners, Christ died for us. Numb. 23 : 8. How
shall I curse, whom God has not cursed ? Or how shall I defy, whom the
Lord hath not defied ?
45. May zve expect to find any church, on earth, perfectly
free from error?
The purest existing churches are subject both to mixture
and error; and therefore we must not expect in them absolute
perfection.
1 Cor. 13 : 12. For now we see through a glass, darkly ; but then face to
face : now I know in part ; but then shall I know even as also I am known.
Matt. 13 : 24, 47. Another parable put he forth unto them, saying, The
kingdom of heaven is likened unto a man that sowed good seed in his field.
Again : The kingdom of heaven is like unto a net, that was cast into the
sea, and gathered of every kind. See also Rev. 2 and 3.
46. Is it, tJioi, a matter of indifference to zvhat church zve
belong?
No ; it is our solemn duty to understand the character and
signs of a true church of Christ ; and to adhere to that church
w^hich is found most consonant to the scriptures, in its doctrines,
its ordinances, and its constitution.
Matt. 5 : 19. Whosoever, therefore, shall break one of these least com-
mandments, and shall teach men so, he shall be called the least in the
kingdom of heaven ; but whosoever shall do and teach them, the same shall
be called great in the kingdom of heaven. 1 John 4 : 1. Beloved, believe
not every spirit, but try the spirits whether they are of God ; because many
false prophets are gone out into the world. Thess. 5 : 21. Prove all things:
hold fast that which is good.
452 ECCLESIASTICAL CATECHISM.
SECTION VIII.
Of the duty of different churches; and of the church militant and trium-
phant.
47. In viciij of this liability to err, zvhat is the dutv of each
church f
It is the duty of every denomination, or church, to reform
abuses where they may exist ; to endeavor after full conformity
to the plan of church order appointed by Christ ; to contend
earnestly for the faith once delivered to the saints ; and to exer-
cise strict discipline over all oflfenders, according to the spiritual
laws of Christ's kingdom.
Rev. 2 : 14, 15. But I have a few things against thee, because thou hast
there them that hold the doctrine of Balaam, who taught Balak to cast a
stumbling-block before the children of Israel, to eat things sacrificed unto
idols, and to commit fornication. So hast thou also them that hold the
doctrine of "the Nicolaitanes, which thing I hate.
48. What is the further duty of the members of each par-
ticular church, to-a'ards those of every other denomination f
It is their duty to pray for them ; to exercise charity towards
them ; to live peaceably with them ; to remember, that to their
own master they must give account ; while rejoicing in the
truth, to hold it in love ; and, as far as no sanction is given to
error in doctrine or practice, to co-operate with them in every
good word and work.
Psa. 122 : 6. Pray for the peace of Jerusalem : they shall prosper that love
thee. Rom. 14 : 4. Who art thou that judgest another man's servant ? to
his own master he standeth or falleth : yea, he shall be holden up ; for God
is able to make him stand. Rom. 12 : 18. If it be possible, as much as
lieth in you, live peaceably with all men. 1 Cor. 9 : 22. To the weak be-
came I as weak, that I might gain the weak : I am made all things to all
men, that I might by all means save some. Gal. 6 : 10. As we have there-
fore opportunity, let us do good unto all men, especially unto them who are
of the household of faith, &c. See also 1 Cor. 13, and Jude 3.
49. Uliat further division of the church does this considera-
tion of its present division lead you to mention F
The church is further divided into the church militant and
the church triumphant.
50. What is meant by the church militant f
By the church militant, is meant the whole body of true be-
lievers in this present evil world ; who are called, and required
of God, to contend with many internal and external sufferings,
adversities, persecutions, heresies, and temptations.
2 Tim. 4 : 7. I have fought a good fight, I have finished my course, I have
kept the faith.
51. What is meant by the church triumphantf
By the church triumphant, is meant the whole number of the
elect, the church of the first born, whose names are written in
heaven ; who are freed from all temptations and trials ; admitted
ECCLESIASTICAL CATECHISM. 453
to the most perfect rest and l)lesseclness ; and gathered together
into one glorious church, under Christ their head.
Eph. 1 : 10, 22, 23. That in the dispensation of the fulness of times he
might gather together in one all things in Christ, both which are in heaven,
and which are on earth, even in him. And hath put all things under his
feet, and gave him to be the head over all things to the church : which is
his body, the fulness of him that filleth all in all. Heb. 12 : 22-24. But
ye are come unto mount Sion, and unto the city of the living God, the
heavenly Jerusalem, and to an innumerable company of angels, to the
general assembly and church of the first born, which are written in heaven,
and to God the Judge of all, and to the spirit of just men made perfect, and
to Jesus the Mediator of the new covenant, and to the blood of sprinkling,
that speaketh better things than that of Abel. See also Rev. 21 and 22.
53. Should not the hope of this blessed state, shed abroad
in all true christian minds the spirit of kindness and brotherly
love?
Yes. However differing as to their modes of thinking, and
their particular opinions and forms ; and however divided into
particular communions ; all real christians, who hold the head,
ought to regard themselves as constituting but one church, and
so to live together in unity of spirit, and in the bonds of peace ;
looking for the blessed hope and the glorious appearing of their
common God and Saviour Jesus Christ.
John 13 : 34. A new commandment I give unto you, that ye love one
another ; as I have loved you, that we also love one another. Titus 3 : 3-5.
For we ourselves also were sometimes foolish, disobedient, deceived, serv-
ing divers lusts and pleasures, living in malice and envy, hateful, and
hating one another. But after that the kindness and love of God our
Saviour toward man appeared, not by works of righteousness which we
have done, but according to his mercy he saved us, by the washing of
regeneration, and renewing of the Holy Ghost.
CHAPTER II.
GOVERNMENT OF THE CHURCH,
SECTION I.
Of cluirch government in general.
53. IVhat is meant by government?
Government, in its general meaning, signifies direction, reg-
ulation, or control. In reference to any particular state or
nation, government signifies, that system of fundamental rules
and principles to which it is subject.
5-i. Has the christian church, in its visible form, any system
of government peculiar to itself?
Yes, the christian church, being a spiritual kingdom, whose
only King, Head, and Governor is the Lord Jesus Christ, has a
system of laws enjoined by Him, and by which alone it is, and
of right ought to be, governed ; and has therefore an inherent
power of self-regulation and direction.
Isa. 9 : 6. For unto us a child is born, unto us a son is given, and the
government shall be upon his shoulder ; and his name shall be called Won-
derful, Counsellor, the Mighty God, the everlasting Father, the Prince of
Peace. Col. 1 : 18. And he is the head of the body, the church ; who is
the beginning, the first born from the dead, that in all things he might
have the pre-eminence. Eph. 1 : 22. And hath put all things under his
feet, and gave him to be the head over all things to the church. Matt. 2.3 :
8-10. But be not ye called Rabbi : for one is your Master, even Christ,
and all ye are brethren. And call no man your father upon the earth ; for
one is your Father, which is in heaven. Neither be ye called masters ; for
one is your Master, even Christ. See also John 18 : 36. Luke 12 : 14.
John 6 : 15, and 8 : 15. Rom. 14 : 17. Col. 1 : 13.
55. hi zi'hat respects is the church exclusively the kingdom
of Christ?
The church is exclusively the kingdom of Christ, because it
is based upon his institution ; subject to his authority ; regulated
by his laws ; animated by his spirit ; devoted to his honor ;
blessed by his presence ; and protected by his power, as head
over all things to his church.
56. Where, then, is that system of laivs to be found by zvhich
the church is to be governed?
In the word of God ; the only infallible rule of christian faith
and practice.
Isa. 8 : 20. To the law and to the testimony : if they speak not according
to this word, it is because there is no light in them. Rev. 22 : 18. For I
testify unto every man that heareth the words of the prophecy of this book,
if any man shall add unto these things, God shall add unto him the plagues
which are in this book. Heb. 8 : 5. Who serve unto the example and
shadow of heavenly things, as Moses was admonished of God when he was
about to make the tabernacle : for see (saith he) that thou make all things
according to the pattern showed to thee in the mount.
ECCLESIASTICAL CATECHISM. 455
57. IVhy is such a form of government necessary to the
church?
Because the christian church is a society, and no society can
exist without laws and order ; and because the church, having
no civil power, or authority, requires a spiritual authority suf-
ficient to preserve order, censure the disobedient, expel the re-
bellious, and encourage and sustain the pious.
Heb. 13 : 17. Obey them that have the rule over you, and submit your-
selves : for they watch for your souls, as they that must give account ; that
they may do it with joy, and not with grief: for that is unprofitable for you.
Isa. 33 : 20, 23. Look upon Zion, the city of our solemnities ; thine eyes
shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken
down ; not one of the stakes thereof shall ever be removed, neither shall
any of the cords thereof be broken ; for the Lord is our Judge, the Lord
is our Lawgiver, the Lord is our King ; he will save us.
58. From lohence is this authority of the church derived?
The power of the church is derived from God the Father;
bestowed through the mediator, Christ Jesus ; conferred by
Christ ; and to be exercised by those ofiicers to whom Christ has
committed the spiritual government of his church.
59. What is mcaiit by the divine right of church govern-
ment?
By the divine right of church government, we are taught,
that it is not the result of human prudence, but sanctioned by
divine approbation, established by divine acts, and enforced by
divine precepts.
60. In zvhat sense do Romanists and high-church prclatists
hold this opinion?
The Romanists and high-church prelatists hold, that a par-
ticular form of church government is not only appointed by
God, but is so essential to the existence of the church, that there
can be no true church without it.
61. Do any preshyterians maintain this kind of divine right^
with respect to their form of church government?
No, there are no preshyterians guilty of this extravagance.
62. In zvhat sense do preshyterians hold the divine right of
their system of government?
They maintain, that a particular form of church government,
in its essential principles, was appointed by the authority of
Christ ; and that it is the duty of all churches to adopt this
form ; but they do not believe that the whole platform of gov-
ernment is laid down in detail in the word of God, nor that
differences in such ecclesiastical arrangements merely, will de-
stroy, or essentially vitiate, the character of a church.
63. Haz'C different forins of church government been adopted
by different churches of professing christians?
456 ECCLESIASTICAL CATECHISM.
Yes, there have been several different forms of church gov-
ernment adopted by different denominations of professing chris-
tians.
SECTION II.
Of the presbterian form of church government.
6-i. What form of church government do yon believe to he
most agreeable to the word of God, and therefore to be most
properly entitled to the claim of divine right?
That plan of church government which is denominated pres-
byterianism.
65. What is the origin of the ivord presbytcrianismf
The word is taken from scripture, in which the ministers of
the church are called presbyters or elders.
Acts 14 : 23. And when they had ordained them elders (that is, presby-
ters) in every church, and had prayed with fasting, they commended them
to the Lord, on whom they believed. 1 Tim, 4 : 14, Neglect not the gift
that is in thee, which was given thee by prophecy, with the laying on of
the hands of the presbytery,
QQ). Were there in the times of the apostles, churches 7vhich
zvere called by different names, and zvhich yet claimed to be the
true churches of Christ, such as the episcopalian cluirch, the
Roman catholic church, &c.f
No, we read of no such names in scripture.
67. ^3' zd\at name, then, zvere believers on the Lord Jesus
Christ, at that time, called f
Believers were at first called disciples, and afterwards chris-
tians, and their churches after the place in which they were
located.
68. When zvere these various names, by zvhich the church is
nozv distinguished, introduced?
They were introduced at various times, as different opinions
arose on the subjects to which these names refer.
69. Why zvas the term presbyterian applied to those by zvhom
it is nozv received?
When those scriptural principles on which the equality of
ministers, and the government of the church by presbyters de-
pend, were subverted or denied, this name was adopted to hold
forth the attachment of those who embraced it, to that form of
church government, and to those doctrines which are sanctioned
by scripture, in opposition to those forms and doctrines which
are founded on human authority, and which had usurped their
place.
70. Do Presbyterians acknozdedge any man to be their head
or founder, by zvhose name they are called?
ECCLESIASTICAL CATECHISM. 457
No ; they call no man master on earth ; neither do they ac-
knowledge any other foundation, for their system of faith and
government, than the word of God.
71. What arc the essential principles of the preshytcrian
form of church government f
The supreme headship of Jesus Christ; the official equality
of its ministers ; the office of ruling elders, as representatives
of the people ; the election of the officers of particular churches
by church members ; and the authority of its several courts.
72. What is further essential to the constitution of the pres-
byterian church f
It is essential to the constitution of the presbyterian church,
that all her pastors be equal in authority ; that the government
and discipline in each particular church be conducted by a bench
of presbyters or elders, and not by all the communicants ; and
that all the several churches be bound together under the au-
thority of presbyteries, and other courts of review and control,
as circumstances may render expedient and necessary.
73. Is it, then., necessary, in order to constitute any particular
church presbyterian, that it should be in formal connection zvith
a presbytery f
It has certainly been the unvarying doctrine of the presby-
terian church, founded on the word of God, that all particular
churches should be united together, under one presbyterial gov-
ernment ; and that any church, therefore, which remains in a
state of isolated independency, or goes back to that condition,
cannot be considered as a truly presbyterian church.
74. What do you mean by the supreme headship of the Lord
Jesus Christ f
By the supreme headship of the Lord Jesus Christ, I mean,
that under him the whole number of the elect shall be collected
into one house and family of God ; that he has given to the
catholic visible church the ministry and ordinances, for the
gathering and perfecting of the saints in this life, to the end of
the world ; that he doth, by his own presence and spirit, accord-
ing to his promise, make them effectual thereunto ; and that
further, besides the Lord Jesus Christ, there is no other head
of the church, having authority to legislate for it, or to frame
laws and institute officers, binding on the consciences of men.
Psa. 2 : 6. Yet have I set my King upon my holy hill of Zion. Matt. 28 :
20. Teaching them to observe all things whatsoever I have commanded
you : and, lo, I am with you always, even unto the end of the world. Amen.
1 Pet. 5 : 3. Neither as being lords over God's heritage, but being en-
samples to the flock. See also Matt. 27 : 22. Col. 1 : 18. Eph. 1 : 22,
Matt. 23: 8-10. 2 Thess. 2: 4. Eph. 4: 11-23.
CHAPTER III.
OFFICERS OF THI$ CHURCH.
Of the extraordinary officers of the church, — the apostles, evangelists, and
prophets.
75. Hoiv many kinds of office-bearers did Christ appoint in
his church f
Two kinds ; extraordinary and ordinary officers.
Eph. 4: 11. And he gave some, apostles; and some, prophets; and some,
evangelists ; and some, pastors and teachers.
76. What do you mean by extraordinary officers of the
church f
The extraordinary officers of the church, were persons en-
dowed with supernatural gifts and extraordinary authority ; of
which kind were apostles, evangelists, and prophets.
77. For ivhat purpose zvcre they appointed?
Christianity, requiring a series of miracles to attest its divine
origin, and inspiration to reveal all necessary truth, these offi-
cers were appointed to make known authoritatively the will of
Christ ; settle the constitution of the church ; and commit the
administration of it to ordinary and permanent officers.
Titus 1 : 5. For this cause left I thee in Crete, that thou shouldst set in
order the things that are wanting, and ordain elders in every city, as I had
appointed thee. 2 Tim. 2 : 2. And the things that thou hast heard of me
among many witnesses, the same commit thou to faithful men, who shall be
able to teach others also. See also Eph. 4: 11-13.
78. Had these any successors in their character and duties,
as extraordinary officers?
None that we read of in the word of God ; neither are we
there told, that any should succeed them as apostles, evangelists,
or prophets.
Acts 14 : 23. And when they had ordained them elders in every church,
and had prayed with fasting, they commended them to the Lord, on whom
they believed.
79. What zvas necessary to constitute an apostle?
It was necessary that the apostles should have personally
seen the Lord Jesus Christ; have obtained their commission
immediately from Christ ; be endowed with the gift of working
miracles ; be able to communicate miraculous powers to others ;
and possess authority over all the churches in every part of the
world.
1 Pet. 5 : 1. The elders which are among you, I exhort, who am also an
elder, and a witness of the sufferings of Christ, and also a partaker of the
glory that shall be revealed. 1 Cor. 9: 1. Am I not an apostle? am I not
ECCLESIASTICAL CATECHISM. 459
free ? have I not seen Jesus Christ our Lord ? are not ye my work in the
Lord? Acts 19: 6. And when Paul laid his hands upon them, the Holy
Ghost came on them, and they spake with tongues and prophesied. 1 Cor.
7: 17. But as God hath distributed to every man, as the Lord hath called
every one, so let him walk : and so ordain I in all churches.
80. Who were evangelists?
Evang-elists were extraordinary officers, suited to the infant
state of the church, who were commissioned to travel under the
direction and control of the apostles, that they might ordain
ministers, and settle congregations, according to the system
laid down by Christ and his apostles.*
Acts 21 : 8. And the next day we that were of Paul's company departed,
and came unto Ctesarea ; and we entered into the house of Philip the evan-
gelist, (which was one of the seven,) and abode with him.
81. Who zvere prophets?
They were persons, who, under the direction and extraordi-
nary influence of the Holy Ghost, explained the scripture, en-
forced its doctrines, publicly addressed the church, and foretold
events.f
1 Cor. 14 : 1, 3, 4. Follow after charity, and desire spiritual gifts, but
rather that ye may prophesy. But he that prophesieth, speaketh unto men
for edification, and exhortation, and comfort. He that speaketh in an un-
known tongue, edifieth himself ; but he that prophesieth, edifieth the church.
82. Were these extraordinary officers of the church exclu-
sively occupied in the discharge of their extraordinary func-
tions?
No ; they probably took an active part in the government of
the church ; while they certainly engaged in the ordinary duties
of the ministry.
See Acts 10: 44, 47; 15: 6, 22; 21: 17, 18; and 6.
83. In zdiat sense, then, arc the present ministers of the
gospel successors to these extraordinary officers of the apostolic
churches?
In their extraordinary character and functions, those officers
can have no successors ; but in their ordinary character, all
*'The work of an evangelist,' says Eusebius, 'was this ; to lay the foun-
dation of the faith in barbarous nations ; to constitute their pastors ; and,
having committed to them the cultivating those new plantations, they passed
on to other countries and nations.' 'Such were evangelists,' says Stilling-
fleet ; 'who were sent, sometimes into this country, to put the churches in
order there, sometimes into another ; but, wherever they were, they acted
as evangelists, and not as fixed ministers.'
tSee Henderson on Inspiration, p. 209, &c., and Lord Barrington's Wks.
vol. i. p. 33.
In their ordinary character, the prophets were presbyters, as appears
from Acts 13 : 1-3, and as is fully admitted by archbishop Potter in his work
on the Church. (See pp. 101-103, &c.) So, also, in their ordinary charac-
ter as ministers of Christ, the apostles expressly denominate themselves
presbyters. (See 2 John 1. 3 John 1. 1 Pet. 5: 1. Acts 7: 10. Philem.
8 : 9. Acts 7 : 58, &c.) And by every means they identify themselves with
such ; while Timothy, an evangelist, was, as we are expressly taught, or-
dained by the hands of a presbytery. See Tim. 4 : 14, and Potter, do. 107.
460 ECCI^ESIASTICAL CATECHISM.
ministers of the gospel, regularly called, who maintain the doc-
trine of the apostles and prophets, are their true and valid suc-
cessors.
1 Cor. 12 : 28, 29. And God hath set some in the church, first apostles,
secondarily prophets, thirdly teachers. 1 Cor. 13 : 8. Charity never faileth :
but whether there be prophecies they shall fail ; whether there be tongues,
they shall cease ; whether there be knowledge, it shall vanish away. See
Rev. 2 : 2. Titus 1 : 5. For this cause left I thee in Crete, that thou
shouldst set in order the things that are wanting, and ordain elders in
every city, as I had appointed thee. Acts 2. 42. And they continued
steadfastly in the apostles' doctrine and fellowship, and in breaking of
bread, and in pravers. See also Eph. 4: 11, 12. Rom. 12: 7, 8. 1 Tim.
3: 5.
SECTION II.
Of the ordinary and perpetual officers of the church, — and first of the
presbyter or bishop.
84. Who are the ordinary officers of the christian church?
Presbyters or elders, ruling elders, and deacons.
Phil. 1 : 1. Paul and Timotheus, the servants of Jesus Christ, to all the
saints in Christ Jesus which are at Philippi, with the bishops and deacons.
Acts 20 : 17. And from Miletus he sent to Ephesus, and called the elders
of the church.
85. Is there any distinction amongst those who arc called
elders?
Yes; elders are divided into the teaching elders or pastors,
and the ruling elders or helps.
1 Cor. 12 : 28. And God hath set some in the church ; first, apostles ; sec-
ondarily, prophets ; thirdly, teachers ; after that, miracles ; then gifts of
healings, helps, governments, diversities of tongues.
86. What zvarrant is there for regarding the teaching pres-
byter, pastor, or bishop, as an ordinary and permanent officer
in the church?
Such officers were settled by apostolic authority, in every
church, as its stated ministry ; they are of God's appointment ;
they are the fruit of Christ's exaltation ; and they are called by
the Holy Ghost, that they may feed the church of God on earth.
Acts 14 : 23. And when they had ordained them elders in every church,
and had prayed with fasting, they commended them to the Lord, on whom
they believed Titus 1 : 5. For this cause left I thee in Crete, that thou
shouldst set in order the things that are wanting, and ordain elders in
every city, as I had appointed thee. See also Eph. 4: 11. Acts ^U : <ib.
87. What are the duties of the pastor?
It is the duty of the pastor to preach the gospel, and to ex-
plain and enforce the scriptures ; to conduct the different parts
of public worship; to dispense the ordinances of baptism and
the Lord's supper; to administer church discipline; to oversee
the religious state of persons and families ; and thus to rule, in
the church, according to the laws of Christ.
ECCLESIASTICAL CATECHISM.
461
2 Tim 4 • 3 For the time will come, when they will not endure sound
doctrine" but after their own lusts shall they heap to themselves teachers
having itching ears. Acts 13: 15. And after the reading of the law and
the prophets, the rulers of the synagogue sent unto them, saying, Ye men
and brethren if ye have any word of exhortation for the people, say on.
1 Cor 10- 16 The cup of blessing which we bless, is it not the com-
munion of the blood of Christ ? The bread which we break, is it not the
cZmunion of the body of Christ. 1 Tim. 5: 20 Them that sin rebuke
before all, that others 'also may fear. Acts 20 : 28. Take heed therefore
unto yourselves, and to all the flock, over the which the Holy Ghost hath
made you overseers, to feed the church of God, which he hath purchased
with his own blood. 1 Tim. 5 : 17. Let the elders that rule well be counted
worthy of double honor, especially they who labor in the word and doctrine.
88. JFIiat different names has the person, who fills this office,
obtained in scripture f
The person who fills this office, has, in scripture, obtained
different names, expressive of his various duties. As he has
the oversight of the flock of Christ, he is termed 'bishop.' As
he feeds them with spiritual food, he is called 'pastor.' _ As he
serves Christ in his church, he is styled 'minister.' As it is his
duty to be grave and prudent, and an example to the flock, and
to govern well in the house and kingdom of Christ, he is termed
'presbyter, or elder.' As he is the messenger of God, he is de-
nominated 'the angel of the church.' As he is sent to declare
the will of God to sinners, and to beseech them to be reconciled
to God, through Christ, he is named 'ambassador.' And, as he
dispenses the manifold grace of God, and the ordinances insti-
tuted by Christ, he is termed 'steward of the mysteries of God.'
Acts ">()■ 28 Take heed, therefore, unto yourselves, and to all the flock
over the which the Holy Ghost hath made you overseers, to feed the church
of God which he hath purchased with his own blood. Jer. 6: It). And i
will gi^e you pastors, &c 1 Pet. 5 : 1-4. The elders which are among you
I exhort, who am also an elder, and a witness of the suftenngs of Christ
and also a partaker of the glory that shall.be revealed. Feed the flock of
God which is among you, taking the oversight thereof. Rev. 2 . 1. Unto
the ange lof the chufch of Ephesus write 2 Cor 5 : 20 Now, then, we are
ambassadors for Christ. Luke 12: 42. And the Lord said. Who then s
that faithful and wise steward, whom his Lord shall make ruler over his
household, to give them their portion of meat in due season.
89. Are these names expressive of different gradations of
ecclesiastical authority f
No; they are indiscriminately applied, in scripture, to the
same officers ; so that among the ministers of the gospel there
is no other superiority to be allowed, than such as arises from
the influence of age, piety, learning, or zeal.
Matt 20: 26. But it shall not be so among you: but whosoever will be
great among you, let him be your minister. 1 Tim. 5:17.. Let the elders
that rule well be counted worthy of double honor, especially they who
labor in the word and doctrine.
462 ECCLESIASTICAL CATECHISM.
SECTION III.
Of the identity of bishops and presbyters.
90. What title of the christian pastor has been supposed to
refer to a superior office in the church f
The title of bishop.
91. What is the literal meaning of the zvord bishopf
The word (eina-KO'rro'i, episcopos,) translated bishop, signifies
an overseer.
Acts 20 : 28. Take heed, therefore, unto j'ourselves, and to all the flock
over the which the Holy Ghost hath made you overseers, to feed the church
of God, which he hath purchased with his own blood.
92. Are all presbyters called bishops in scripture?
Yes ; they are called presbyters and bishops indiscriminately.
Acts 20 : 17, 28. And from Miletus he sent to Ephesus, and called the
elders (that is, presbyters) of the church. Take heed, therefore, unto
yourselves, and to all the flock over the which the Holy Ghost hath made
you overseers, (in the original, bishops,) to feed the church of God, which
he hath purchased with his own blood. Phil. 1 : 1. Paul and Timotheus,
the servants of Jesus Christ, to all the saints in Christ Jesus which are at
Philippi, with the bishops and deacons. Titus 1 : 5-7. See also 1 Pet. 5 :
1, 2. The elders which are among you I exhort, who am also an elder, and
a witness of the sufferings of Christ, and also a partaker of the glory that
shall be revealed : feed the flock of God, which is among you, takin" the
oversight thereof, not by constraint, but willingly : not for filthy lucre, but
of a ready mind. 1 Tim. 3: 1-7 ; 5 : 17-19. See also Acts 15: 2, 4, 6, 22,
23. 1 Cor. 12: 28-30. Eph. 4: 11.
93. Is not the pastoral office the first in the church, both for
dignity and usefulness^
Yes; teaching is more honorable, and more important, than
mere ruling, which is the office ascribed to prelatic bishops ; and
therefore a ruler, or prelate, cannot be superior to a teacher or
pastor.
1 Tim. 5 : 17. Let the elders that rule well be counted worthy of double
honor, especially they who labor in the word and doctrine. 1 Cor. 12 : 28.
And God hath set some in the church ; first, apostles ; secondarily, pro-
phets ; thirdly, teachers ; after that, miracles ; then gifts of healings, helps,
governments, diversities of tongues.
9-i. Is there more than one final commission, from zvhich
christian ministers derive their office and authority f
No ; all pastors derive their office and authority from Christ
by the same commission, in the same words, and for the same
offices, and, therefore, the same official authority must belong
to all.
Mark 16 : 15. And he said unto them, Go ye into all the world, and
preach the gospel to every creature.
95. May it not be said, that zvhile all bishops are presbyters,
all teaching presbyters are not bishops?
As all bishops are presbyters, so is the title of bishop, which
signifies an overseer of the flock, applicable to all presbyters
ECCLESIASTICAL CATECHISM. 463
who have the oversight of some particular charge, and who are
therefore true scripture bishops.*
96. Hoiv may this identity of bishop and presbyter be further
proved f . .
Nowhere in scripture are duties imposed on bishops distmct
from those assigned to presbyters; nor are the quahfications
laid down for the one, different from those laid down for the
other On the contrary, both are to possess the same qualihca-
tions, and to discharge the same duties, and are therefore the
same.
Titus 1 : 5, 7.
97. PVere Timothy and Titus prelatical bishops?
They were not prelatical bishops ; nor do they appear to have
had any fixed pastoral charges. They were evangelists.f
2 Tim 4- 5-10. But watch thou in all things; endure afflictions; do the
work of" an evangelist: make full P'-^^f °%thy T^f^^- Whether^nv do
dili-ence to come shortly unto me. See also 2 Cor. 8 . 23. Whether any ao
inquire of Titus, he is my partner and fellow-helper concerning you. 2
Cor. 12 : 18. See question 54.
SECTION IV.
Of the term angel, as used in reference to the church.
98 What other term, in scripture, has been supposed to refer
to an office in the apostolic church, superior to the ordinary
bishops or presbyters?
The term, angel of the church.
99. Where is this term used?
It is used in reference to the seven churches of Asia, in the
book of Revelation.
See Rev. 2.
100. What is the meaning of the term angel?
The word angel signifies a messenger, and may be applied to
any servant of God that bears a message from him, which the
presbyter or bishop, by the express nature of his office, does.
101. Are these angels said to be superior to the ordinary
bishops or presbyters of the churches of Asia?
No ; they are not any where so described.
*The term however, is also applicable to one who has filled this station,
when transferred, by the authority of the church, and under its sane ion
to some other field of usefulness ; and, in a general sense, to all ordained
"T-Now' °of \his"m^ttr. (whether Timothy and Titus were indeed made
bishoDS the one of Ephesus. the other of Crete,) I confess I can find noth-
Tntin any wrUer of "the first three centuries, nor any intimation that hey
We that name' Whitby, (an Episcopalian,) in comment pref to Titus,
^It?s notorious that Timoihy is nowhere called a bishop by Paul, in either
of the Epistles written to him.'
30 — VOL IV.
464 KCCLESIASTICAL CATECHISM.
102. Are the bishops or presbyters of the churches of Asia
named separately, so as to allow us to suppose that the angel
of the church ivas a different officer?
They are not.
103. U'hy, then, ivas the term angels used, instead of the
zvord bishop f
Probably, because the whole book in which it occurs is very
figurative in its style ; and has, therefore, been always regarded
as more difiicult to be understood than any other in the whole
Bible ; and because a special prophetic message was communi-
cated, through these angels, to their respective churches. J
104. Have we reason to suppose that the term angel would
be familiar to the apostle John, who used it, and to the Jezvish,
and other early christians, to zvhom it was addressed?
We have such reason, in the fact, that the term angel was the
name of an officer in the Jewish synagogues, which were estab-
lished in every part of the world where there were Jews.
105. Would this use of the zvord angel, by the inspired zvriter,
suggest to his readers, zvhen first employed, the idea of an of-
ficer, distinct from, and superior to, the ordinary bishop or
presbyter of a christian church?
No, it would not : because, in every Jewish synagogue, there
was (just as there is now in every presbyterian church) a
bishop, with a bench of elders and deacons ; and this bishop
was indifferently called minister, pastor, presbyter, bishop, or
angel of the church ; just as the bishop of a presbyterian church
might be now called bishop, presbyter, pastor, minister, or angel
of the church. §
JIt may be added, that, I. The term angel is itself obscure. 2. It is
used in an obscure book. 3. It is nowhere else applied in scripture to the
bishop's office, if it is here. 4. It is a term which never has been brought
into use in application to this office.
'The angel and the presbyter of the synagogue were congregational.' Bp.
White's Lect. on the Catechism. Philad. 1813. p. 462.
§Dr. Lightfoot, who was himself an episcopalian, in giving an account of
the officers of the synagogue, says : 'Besides these, there was "the public
minister of the synagogue,' who prayed publicly, and took care about the
reading of the law, and sometimes preached, if there were not some other
to discharge this office. This person was called, 'the angel of the church,'
and 'the chazan or bishop of the congregaton.' The public minister of the
synagogue, himself, read not the law publicly ; but, every Sabbath, he
called out seven out of the synagogue, (on other days fewer,) whom he
judged fit to read. He stood by him that read, with great care observ-
ing that he read nothing either falsely, or improperly ; and calling him
back, and correcting him, if he had failed in any thing. And hence he
was called eTTtC/COTTO?, or 'overseer.' Certainly, the signification of the
word 'bishop,' and 'angel of the church,' had been determined with less
noise, if recourse had been made to the proper fountains : and men had
not vainly disputed about the signification of words, taken, I know not
whence. The service and worship of the temple being abolished, as
being ceremonial, God transplanted the worship and public adoration of God,
ECCLESIASTICAL CATECHISM. 465
106. JPliat other })icaniiig may be attached to the word angel,
as used in the word of God?
It may signify the moderator, who, at that time, presided
among the bishops of these several churches, and who was their
official organ of communication ; or it may signify these bishops,
in their collective capacity.
Rev. 2 : 8, 10, 13.
SECTION V.
Of the permanence, calling, and ordination, of bishops.
107. Is the office of pastor, or bishop, designed to be perma-
nent in the church?
The pastor, or bishop, being commissioned to preach the
gospel, and administer its ordinances, for the conversion of
sinners, the edification of believers, and the conviction of gain-
sayers, is, necessarily, a permanent office in the church.
Acts 26 : 18. To open their eyes, and to turn them from darkness to light,
and from the power of Satan unto God, that they may receive forgiveness
of sins, and inheritance among them which are sanctified by faith that is in
me. Matt. 28 : 20. Teaching them to observe all things whatsoever I have
commanded you : and, lo, I am with you always, even unto the end of the
world. Amen.
108. What are the qualiiications of a bishop?
To be qualified for the office of bishop, a man must give sat-
isfactory evidence that he is sound in the faith, and that he has
goon talents for public speaking, sincere piety, and a blameless
character.
1 Tim. 5 : 22. Lay hands suddenly on no man ; neither be partaker of
other men's sins ; keep thyself pure. 2 Tim. 2 : 2. And the things that
thou hast heard of me, among many witnesses, the same commit thon to
fathful men, who shall be able to teach others also. Titus 2: 7, 8. In all
things showing thyself a pattern of good works ; in doctrine showing uncor-
ruptness, gravity, sincerity, sound speech, that cannot be condemned ; that
he that is of the contrary part may be ashamed, having no evil thing to
say of you.
109. May any individual, who supposes that he possesses
these qualifications, take upon himself the office of a bishop?
No ; he who properly takes upon himself the office of a
bishop, must be called of God.
Heb. 5 : 4. And no man taketh this honor unto himself, but he that is
called of God, as was Aaron. Jer. 23 : 32. Behold, I am against them
that prophesy false dreams, saith the Lord, and do tell them, and cause
my people to err, by their lies, and by their lightness ; yet I sent them not,
nor commanded them ; therefore they shall not profit this people at all,
saith the Lord. 1 Tim. 5 : 22. Lay hands suddenly on no man ; neither
be partaker of other men's sins ; keep thyself pure. Rom. 10 : 15. And
used in the synagogues, which was moral, into the Christian church ; to
wit, the public ministry, public prayers, reading God's word, and preach-
ing. &c. Hence, the names of the ministers of the gospel were the very
same, 'the angel of the church,' and 'the bishop,' which belonged to the
ministers in the synagogues.' See Works, vol. xi. p. 88.
466 ECCLESIASTICAL CATECHISM,
how shall they preach, except they be sent? as it is written, How beautiful
are the feet of them that preach the gospel of peace, and bring glad tidings
of good things !
110. What do you mean by being called of God, to the zvork
of the ministry?
This call is twofold ; divine and ecclesiastical.
111. When may an individual be said to have a divine call to
the office of bishop?
When he has given evidence, that he possesses the qualifica-
tions necessary to fit him for it ; and when he feels impelled by
an earnest desire to enter it, that he may thereby be enabled to
serve God in the gospel of his Son.
1 Tim. 3 : 1. This is a true saying ; if a man desire the office of a bishop,
he desireth a good work. Titus 1 : 7-9. For a bishop must be blameless,
as the steward of God ; not self-willed, not soon angry, not given to wine,
no striker, not given to filthy lucre ; but a lover of hospitality, a lover of
good men, sober, just, holy, temperate ; holding fast the faithful word, as he
hath been taught, that he may be able, by sound doctrine, both to exhort
and to convince the gainsayers.
112. When may an individual be said to be called to the of-
fice of bishop, ecclesiastically?
When the presbytery, composed of the bishops and elders of
the churches, within whose bounds he resides, receive, approve,
and admit him to that office, in the hope and belief that he has
been divinely called.
1 Tim. 4 : 14. Neglect not the gift that is in thee, which was given thee
by prophecy, with the laying on of the hands of the presbytery. 2 Tim. 2 :
2. And the things that thou hast heard of me, among many witnesses, the
same commit thou to faithful men, who shall be able to teach others also.
113. Is there any thing, besides this call, necessary to con-
stitute an individual a christian bishop?
Yes ; he must be ordained.
Titus 1 : 5. For this cause left I thee in Crete, that thou shouldst set in
order the things that are wanting, and ordain elders in every city, as I had
appointed thee. 1 Tim. 2 : 7. Whereunto I am ordained a preacher, and
an apostle, (I speak the truth in Christ, and lie not,) a teacher of the
Gentiles, in faith and verity.
114. What is the meaning of the zvord ordain?
To ordain means to appoint ; or, to set apart to an office ; or,
to invest with a ministerial function or authority.
115. Hoiu is the bishop, or presbyter, ordained?
He is ordained, by the imposition of the hands of the minis-
ters, constituting the presbytery, and by prayer.
1 Tim. 5 : 22. Lay hands suddenly on no man ; neither be partaker of
other men's sins ; keep thyself pure. Acts 13 : 3. And when they had
fasted, and prayed, and laid their hands on them, they sent them away. 1
Tim. 4 : 14. Neglect not the gift that is in thee, which was given thee by
prophecy, with the laying on of the hands of the presbytery.
116. Is ordination necessary, in itself considered, or only as a
security for the order and purity of the church?
i;CCLliSIASTlCAi:v CATECHISM. 467
Ordination is not to be regarded as conveying any hidden or
mysterious grace or power to the person ordained. It is no
more than an external and solemn form, whereby the person
ordained is recognized as one who is believed to have been
called, and thus authorized, by God ; and who is, in this way,
installed into the sacred office of the ministry. Neither is this
rite to be considered so essential, as that, without it, a valid
ministry, and a true church, could not, in any possible circum-
stances, exist.
117. What name is applied to those, zvho are preparing for
the ministry, in the belief that they have received a divine calif
They are called candidates for the ministry.
118. M^hat name is applied to those, zvho have been alloived
by presbytery to preach, and thus prove their Witness for this
zuorkf
They are called licentiates; because they have received a
license, or authority, to exercise their gifts.
119. By zvhat other name are such persons sometimes called?
Probationers ; because, until ordained, they are on trial, and
may have their license withdrawn or confirmed.
120. When an individual is ordained to the office of a bishop,
is he set apart to some particular charge?
Sometimes he is ordained, by the presbytery, as an evangelist,
or a missionary, to labor where there are no existing churches ;
but, ordinarily, he is ordained over some particular charge.
Titus 1 : 5. For this cause left I thee in Crete, that thou shouldst set in
order the things that are wanting, and ordain elders in every city, as I had
appointed thee. 1 Pet. 5 : 1, 2. The elders which are among you, I ex-
hort, who am also an elder, and a witness of the sufferings of Christ, and
also a partaker of the glory that shall be revealed : feed the flock of God,
which is among you, taking the oversight thereof, not by constraint, but
willingly; not for filthy lucre, but of a ready mind. Acts 20: 17, 28. And
from Miletus he sent to Ephesus, and called the elders of the church. Take
heed, therefore, unto yourselves, and to all the flock over the which the
Holy Ghost hath made you overseers, to feed the church of God, which he
hath purchased with his own blood.
SECTION VI.
Of ruling elders.
121. JVhat is the next officer in the church, after the bishop,
or presbyter?
The ruling elder.
122. JVhy is this officer called the ruling elder?
Because he is appointed to assist the bishop, who is the teach-
ing elder, in the government of the church ; and from whom he
is, in this way, distinguished, by being called the ruling elder.
468 ECCLESIASTICAL CATECHISM.
123. Whence zvas this name derivedf
From the order of the Jewish synagogue, in which, besides
a bishop, who was also called presbyter or elder, there was a
bench of elders, who were associated with the bishop in au-
thority.
124. What powers did these elders possess in the Jezvish
synagogue?
The general powers of government and discipline.
125. Are ruling elders rceognized in scripture?
They are ; for we read there of helps and governments, and
of the brethren who were associated with the apostles and pres-
byters in the early councils of the church.
1 Cor. 12 : 28. And God hath set some in the church, first apostles, sec-
ondarily prophets, thirdly teachers ; after that miracles, then gifts of heal-
ings, helps, governments, diversities of tongues. See also Rom. 12 : 8.
Acts 2: 15, 26; 6: 1-6; and 15; and Matt. 18: 15-17. See p. 8.
126. From what other consideration may ive deduce the
necessity and scriptural propriety of ruling elders?
The power of the church was vested by Christ in the whole
body of its members ; but as these cannot all meet together to
transact business, or all act as officers, there must be ruling
elders or delegates appointed by them for these purposes.
127. What passage of scripture is most generally regarded as
expressly alluding to ruling elders?
That passage in which the apostle Paul says, 'let the elders
that rule well be counted worthy of double honor, especially
they who labor in word and doctrine.'
1 Tim. 5: 17.
128. J'Vhot is the general duty of ruling elders?
To act with the bishop or pastor, as 'helps and governments'
in the exercise of ecclesiastical authority ; and to watch over the
flock, assist in the admission or exclusion of members, warn
and censure the unruly, visit and comfort the afflicted, instruct
the young, and exhort and pray as opportunity may be given.
129. Do ruling elders possess authority, equally zvith the
bishops, as rulers of the church?
Yes, as rulers, though not as teachers.
130. In zvhat respect are they, zvith other members of the
church, to be in subjection to the bishop?
As the bishop is ordained not only to rule, but also to teach,
elders are equally bound, with the other members of the church,
to obey him in the Lord, and to receive his instructions, as far
as they are agreeable to the word of God.
ECCLESIASTICAL CATECHISM. 469
1 Tim 5- 17 Let the elders that rule well be counted worthy of double
unprofitable for you.
131 Is it necessary that such officers should be associated
zvith the pastor, for the ivise management of the affairs of tlie
coui^re Ration?
\s the bishop or pastor of a congregation must employ a
o-ood part of his time in studying the scriptures; in preparing
for preaching; in quaUfying himself, by various reading, for
the defence of the gospel ; in attending upon the judicatories of
the church; in watching over the general concerns of the
church and in promoting its welfare; the co-operation of such
officers is altogether indispensable to the prosperity of any con-
gregation. ,. . ,
132. What are the qualifications necessary for the office of
ruling elder?
The qualifications for the office of ruling elder are. sincere
piety, sound principles, a capacity for judging, prudence, zeal,
and unblemished reputation.
9 Tim 9 . 01 If a man therefore, purge himself from these, he shall be
church of God?) ..^otf.^^^'Jg^-:! Moreover, he must have a good report
iTflhem ;^;^?hTr? wUhoui' lest^'e fa^°inTo reproach, and the snare of the
devil.
133 Whom do ruling elders represent in the church/
As the pastor represents the ministry, so ruling elders repre-
sent the members of the church.
13-1 By z.'hom are ruling elders chosen to their office?
As they represent the members of the church, so are they
elected to their office by them.
135 Ho-c' are ruling elders invested zoith their office?
Having been called by the church, and elected by it. they are
solemnly set apart to their office with prayer, or with prayer and
the imposition of hands.
470 ECCI.ESIASTICAL CATECHISM.
136. What number of elders should there he in every church?
Such a number as will enable them fully to discharge all the
duties incumbent upon them, towards all its members.
SECTION VII.
Of deacons.
137. What is the third spiritual ofUcer in the church?
The deacon.
138. Is it a part of the duty of the deacon to teach, or to rule
in the church?
No ; it is not said to be the duty of deacons either to teach or
to rule, in any part of scripture.
139. Hozv is the ofUce of deacon distinguished from that of
ruling elder?
The ruling elder, as a representative of the people, sits as a
spiritual officer in all the judicatories of the church; but dea-
cons are officers only of that particular church by whose mem-
bers they are elected, and are not competent, therefore, to sit as
members in any one of the judicatories of the church.
1-10. What is declared in scripture to he the express duty for
zuhich deacons were appointed?
Deacons were appointed for the purpose of managing the
temporal affairs of the church, and especially to attend to the
wants of the poor, by inspecting their state and supplying their
wants.
Acts 6 : 1-3. And in those days, when the number of the disciples was
multiplied, there arose a murmuring of the Grecians against the Hebrews,
because their widows were neglected in the daily ministration. Then the
twelve called the multitude of the disciples unto them, and said, it is not
reason that we should leave the word of God and serve tables. Wherefore,
brethren, look ye out among you seven men of honest report, full of the
Holy Ghost and wisdom, whom we may appoint over this business. 1 Tim.
3 : 8. Likewise must the deacons be grave, not double-tongued, not given
to much wine, not greedy of filthy lucre.
141. But did not Philip, zvho zvas appointed a deacon, after-
zvards teach and baptize?
_Not while he was a deacon, so far as can be known from any
record in the word of God ; but when afterwards he became an
evangelist, he then received and exercised authority to teach and
baptize.
Acts 21 : 8. And the next day we that were of Paul's company departed,
and came unto Cffisarea ; and we entered into the house o' Philip the evan-
gelist, (which was one of the seven,) and abode with him.
142. Is there a necessity for such officers as deacons in the
church of Christ?
ECCLESIASTICAL CATECHISM. 471
Christian congregations should make provision for those
among them, who are incapable of procuring for themselves
the necessaries of life ; and officers are very requisite to find out
and visit such persons, and to manage the funds raised for their
support.
1-43. Is it very advisable that the temporal relief given by the
church should be administered separately from its spiritual in-
structions and consolations?
This is very advisable, to prevent hypocrisy, and an under-
valuing of such spiritual communications.
144. What are the qualifications necessary for a deacon f
A deacon should possess piety, integrity, diligence, and re-
spectability.
1 Tim. 3 : 8-12. Likewise must the deacons be grave, not double-tongued ;
not given to much wine ; not greedy of filthy lucre ; holding the mystery
of the faith in a pure conscience. And let these also first be proved ; then
let them use the oiifice of a deacon, being found blameless. Even so must
their wives be grave, not slanderers, sober, faithful in all things. Let the
deacons be the husbands of one wife, ruling their children and their own
houses well.
145. 1)1 the distributio)i of the funds to the poor, are the dea-
cons responsible, and in subordination, to the teaching and rid-
ing ciders?
They are ; for we find that, even after their appointment, the
apostles and elders had in trust the collections made for the
poor.
Acts 11 : 30. Which also they did, and sent it to the elders by the hands
of Barnabas and Saul.
146. Hoiv are deacons elected to their oifice?
They are elected by the suffrages of the members of the
churches to which they belong ; and are set apart by prayer and
the imposition of the hands of the pastor and elders.
See Acts 6.
SECTION VIII.
Of the election of officers.
147. Have the members of churches an undoubted right to
choose their ozvn pastors, elders, and deacons?
Yes ; churches, in common with all other free societies, have
this privilege.
Acts 1 : 15, 26. And in those days Peter stood up in the midst of the dis-
ciples, and said, (the number of the names together were about a hundred
and twenty ;) and they gave forth their lots: and the lot fell upon Matthias,
and he was numbered with the eleven apostles. Acts 6 : 5. And the say-
ing pleased the whole multitude ; and they chose Stephen, a man full of
faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and
Timon, and Parmenas, and Nicolas, a proselyte of Antioch. 2 Cor. 8 : 19.
472 ECCLESIASTICAL CATECHISM.
And not that only, but who was also chosen of the churches to travel with
us with this grace, which is administered by us to the gTory of the same
Lord, and declaration of your ready mind.
148. How should church members discharge this duty?
In a spirit of meekness, humility, peace, and prayer ; with a
supreme regard to the glory of Christ, and the spiritual interests
of the church ; and without partiality or respect of persons.
Phil. 2 : 3. Let nothing be done through strife or vain-glory ; but in low-
liness of mind let each esteem other better than themselves. Acts 1 : 24.
And they prayed, and said, thou Lord, which knoweth the hearts of men,
show whether of these two thou hast chosen. 1 Cor. 10: 31. Whether
therefore ye eat or drink, or whatsoever ye do, do all lo tTie glory of God.
James 3 : 17. But the wisdom that is from above is first pure, then peace-
able, gentle, and easy to be entreated, full of mercy and good fruits, without
partiality and without hypocrisy.
CHAPTER IV.
COURTS OF THE CHURCH.
SECTION I.
Of ecclesiastical courts in general.
149. What is meant by an ecclesiastical court f
An ecclesiastical court is an assembly of those, who have the
original and inherent power or authority of executing laws and
distributing justice, according to the constitution; 'and, m gen-
eral, to order whatever pertains to the spiritual welfare of the
churches under their care.'*
150 Is it lazvfui for the exercise of ecclesiastical authority,
that the rulers of the christian church should meet in regularly
organized courts?
It is both lawful and necessary.
Acts 15: 6. And the apostles and elders came together, for to consider
oflh s matter. Matt. 18 • 15-20. Moreover, if thy brother shall trespass
against thee go and tell him his fault, between thee and him alone . if he
shal hear thel thou hast gained thy brother . But if he will not hear thee
then take with thee one or two more, that in the mouth of one or two
witnesses Tvery word may be established. And if he shall neglect o hear
Them "ll it u/to the church ; but if he neglect ^ hear the church, let him
be unto thee as a heathen man and a publican. 1 Cor. 14. 33 ^or '^"^
is not the author of confusion, but of peace, as in all churches of the saints.
151. Hoiv many kinds of church courts are there?
Four ; the session, presbytery, synod, and general assembly.
152. Of zuhom are these several courts composed?
Of bishops and ruling elders, as representatives of the min-
isters and the people.
SECTION II.
Of the church session.
153. What is the church session?
The church session is composed of the pastor, when there is
one, and the ruling elders, of any particular congregation, met
together as a church court.
154 What scriptural authority is there for the church ses-
sions, or, as they may be termed, congregational presbyteries?
Scripture teaches us, that there was a plurality of elders in
the churches formed by the apostles; to whom was committed
*See Confession of Faith, ch. xxxi, sec. 2 ; and Form of Government, ch.
ix, X, xi, and xii.
474 i;CCLESIASTlCAL CATECHISM,
the government of the church, and who, in order to act together,
must of necessity have met in council.
Acts 14 : 23. And when they had ordained them elders (that is, presby-
ters) in every church, and had prayed, with fasting, they commended them
to the Lord, on whom they believed. Titus 1-5. For this cause left I
thee in Crete, that thou shouldst set in order the things that are wanting,
and ordain elders in every city, as I had appointed thee. See also Matt.
18: 15-20.
155. What further evidence does scripture afford, for such
church courtsf
The titles, given by the Holy Ghost to ecclesiastical offices
and officers, are such as import a power of judging causes ; and
express the same authority which the elders in Israel were ac-
customed to exercise in ecclesiastical matters.
156. What are some of these titles?
The officers of the church are called guides, or leaders,*
bishops, or overseers,t elders,^ rulers,§ heads,** and gover-
nors.ft
*Heb. 13: 7, 17, 24, comp. with Josh. 13: 21, Deut. 1: 13, Micah 3: 9.
Acts 7: 10; 23: 24, 26, 33. 1 Pet. 2: 14. tActs 20: 28, &c., comp. with
l\umb. 31: 14. Judg. 9 : 28, 2 Kings 11: 15, in the Greek. tActs 14: 23,
&c., comp. with Judg. 8: 14, Ruth 4 : 2, 3, 2 Sam. 5 : 3, 1 Chron. 11: 3.
§Acts 23 : 5, with Exod. 22 : 28, Matt. 9 : 18, Luke 8 : 41, John 3 : 1, Rom.
12: 8, 1 Thess. 5 : 12, 1 Tim. 5: 17.
157. Hozv should the business of the session be conducted?
The meeting of the session should be constituted by prayer,
each member being called upon by the moderator, (who is, by
right of office, the pastor or minister present,) to give his opin-
ion, and every question being decided by a majority of votes.
158. Who are subject to the authority of the session?
All the members of that particular church, in which the ses-
sion exists.
159. Over zvhat matters has the church session authority?
The church session is charged with maintaining the spiritual
government of the congregation ; for which purpose they have
power to inquire into the knowledge and christian conduct of
the members of the church ; to admonish, to rebuke, to suspend
or exclude from the sacraments, those who are found to deserve
censure ; to concert the best measures for promoting the spirit-
ual interests of the congregation ; and to appoint delegates to
the higher judicatories of the church.
Heb. 13 : 17. Obey them that have the rule over you, and submit your-
selves ; for they watch for your souls, as they that must give account ; that
they may do it with joy, and not with grief ; for that is unprofitable for you.
See also 1 Thess. 5: 12, 13. 1 Tim. 5: 17. Ezek. 34 : 4. 2 Thess. 6: 6,
14, 15. 1 Cor. 12 : 27. Acts 15 : 2, 6.
160. Hozv may any matters be brought before the session, for
its judgment upon them?
ECCLKSIASTICAL CATECHISM. 475
Either by an elder, or by any member of the church present-
ing a memorial, or preferring a complaint, or tablmg charges.
161. Is there any appeal from the judgment of the session,
by a party, supposing himself aggrieved f
Yes ; there is an appeal from the session to the presbytery.
162. What is the duty of the members of the church, towards
their session f
To respect and uphold their authority, as given to them by
Christ • to render a cheerful obedience to their decisions, as in
the Lo'rd ; cordially to co-operate with them, in those plans of
usefulness they recommend; to strengthen their hands by
prayer ; to honor their character, though, like themselves, im-
perfect men ; and to receive, and seek their advice, m all spirit-
ual difficulties and distresses.
1 Thess 5 • 12, 13. And we beseech you. brethren, to know them which
labor among you, and are over you in the Lord, and admonish you ; and to
esteem then/ve;y highly in love for their work's sake, and be at peace
among yourselves. Heb. 13 : 17.
SECTION III.
Of the presbytery.
163. What is the next court of the church?
The presbytery.
164. What is the meaning of the term presbytery?
It simply means an assembly of elders.
165. Hoiv is the presbytery, considered as a court of the
church, constituted?
A presbytery consists of all the ministers, and one ruling
elder from each congregation, within a certain district.
166. What is the extent of its jurisdiction?
The authority of the presbytery extends to its own members,
and to the several sessions and congregations belonging to it.
167. What is the design and use of a presbytery?
It is a court of appeal from church sessions ; it affords an
opportunity for mutural consultation and advice ; it is abond of
visible union; an authority, to which common submission is
due, and by which is ordered whatever pertains to the spiritual
welfare of the churches under its care.
168. What is the scripture ivarrant for presbyteries, as courts
of the church? n a ■ •
The first argument is found in the ordinance of God, insti-
tuted by Moses, by which particular congregations were taught
to bring their hard and difficult controversies to a superior
476 ECCLESIASTICAL CATECHISM.
ecclesiastical judicatory.* This order was re-established by
Jehoshaphat, who established an ecclesiastical senate at Jeru-
salem, to receive complaints and adjudge causes brought before
them.f This form of government is also commended unto us
by David, as the praise of Jerusalem.^ So that the ecclesiasti-
cal assemblies and synagogues in Israel were not independent,
but were under the government of superior courts.
*Deut. 17 : 8-12. 12 Chron. 19 : 8-11. JPs. 122 : 4, 5.t
169. But hozv docs this afford any authority for such courts
now?
Because they formed no part of the ceremonial law, but
were based upon the principles of common and perpetual
equity; and therefore are such courts equally accordant to the
divine will, and advantageous to the church, now.
170. What other argnuicnt can you give, for the establish-
ment of such courts in the christian church?
They are enjoined by that rule of discipline, laid down, by
our Lord, for its government : 'tell it unto the church. '§ For,
since Christ here gave no new rule, the christian church not
being organized, but appeals to one already familiar, he must
have referred to the practice of the synagogue discipline, al-
ready described ; and must, therefore, be considered as teaching,
that particular churches are not independent, but are to be in
subjection to superior judicatories.
§Matt. 18: 15-20.
171. Hoiv does this appear?
Our Saviour here points out to us, in cases of oflfence among
brethren, three degrees of admonition ; a censure to be passed
upon contempt of this admonition ; and, finally, excommunica-
tion, in case of obstinate impenitence. But we know that this
is exactly accordant to the Jewish plan, and that this very
authority was, among them, committed to their councils.*
Lev. 19: 18. Prov. 11: 13. Deut. 17: 9-11: 19: 15. 2 Chron. 19: 10.
Exod. 12 : 19. Numb. 15 : 30, 31, and Gal. 5 : 12. Ezra 10 : 8, and Gal. 1 :
9. Matt. 9: 11. Luke 15: 2. Acts 11: 2; 21: 28, 29. See also Calvin
and Beza, on Matt. IS : 17.
172. May we not also establish the authority of such courts,
by a reference to the practice of the apostles, and the order of
the first churches?
Yes ; the scriptures prove that several distinct congregations
were regarded as one church, and were under one common
government.
*See also Paget, on the Power of Classes and Synods, London, 1641, p.
35, &c. . ,.,
tThat which the church of the Jews called the synagogue, Christ, in like
manner, here calls the church; for, as the synagogue was a certain epitome
of the church, so is the presbytery. Junius Ecclesiast. B. ii, c. 3.
ECCLESIASTICAL CATECHISM. 477
1 Tim. 4 : 14. Neglect not the gift that is in thee, which was given thee
by prophecy, with the laying on of the hands of the presbytery. Acts 15 :
2, 4. 6. When therefore Paul and Barnabas had no small discussion and
disputation with them, they determined that Paul and Barnabas, and certain
other of them, should go up to Jerusalem, unto the apostles and elders,
about this question. And when they were come to Jerusalem, they were
received of the church, and of the apostles and elders ; and they declared
all things that God had done with them. And the apostles and elders
came together, for to consider of this matter.
173. Jl'Iiat illiistratioii of this can you give?
The several cases of the churches in Jerusalem, Antioch,
Ephesus, Corinth, and Samaria.
SECTION IV.
Of a presbytery at Jerusalem.
174. Hoiv may it he inferred that there zvere more congrega-
tions than one at Jernsalemf
First, from the great number of converts that were added to
that church.
Acts 2 : 41, 42, 46. Then they that had gladly received his word were
baptized ; and the same day there were added unto them about three thou-
sand souls. Acts 4 : 4. Howbeit many of them which heard the word,
believed ; and the number of the men was about five thousand. Acts 5 : 14.
And believers were the more added to the Lord, multitudes both of men
and women. Acts 6 ; 1. And in those days, when the number of the dis-
ciples was multiplied, there arose a murmuring of the Grecians against the
Hebrews, because their widows were neglected in the daily ministration.
Acts 21 : 20. And when they heard it, they glorified the Lord, and said
unto him. Thou seest, brother, how many thousands of Jews there are
which believe ; and they are all zealous of the law. Acts 9 : 31. Then had
the churches rest throughout all Judea, and Galilee, and Samaria, and were
edified ; and walking in the fear of the Lord, and in the comfort of the
Holy Ghost, were multiplied. Acts 12 : 24. But the word of God grew
and multiplied. Compare Acts 1 : 15.
Secondly, from the many apostles and other preachers who
labored in that church.
See the preceding references.
Thirdly, from the diversity of language found among these
believers, and the necessity hence arising for distinct assem-
blies.
See Acts 2d and 6th chapters.
Fourthly, from the fact, that the Lord's supper was admin-
istered in different houses at the same time.
Acts 2 : 46. And they, continuing daily with one accord in the temple,
and breaking bread from house to house, did eat their meat with gladness,
and singleness of heart.
175. Hozv may it he shoicn, that these several congregations
were under one preshyterial government?
First, because all these congregations are denominated one
church.
Acts 8 : 1. And Saul was consenting unto his death. And at that time
there was a great persecution against the church which was at Jerusalem ;
478 DCCIwESIASTlCAIv CATECHISM.
and they were all scattered abroad throughout the regions of Judea and
Samaria, except the apostles. Acts 2 : 47. And the Lord added to the
church daily such as should be saved. Acts 5 : 11. And great fear came
upon all the church. See also Acts 12, and 15 : 4.
Secondly, because the elders of the church are expressly men-
tioned.
Acts 11 : 30. Which also they did, and sent it to the elders by the hands
of Barnabas and Saul. Acts 15 : 4, 6, 22. And when they were come to
Jerusalem, they were received of the church and of the apostles and elders.
And the apostles and elders came together for to consider this matter.
Then pleased it the apostles and elders, with the whole church, to send
chosen men of their own company to Antioch with Paul and Barnabas.
Acts 21 : 17, 18. And when we were come to Jerusalem, the brethren
received us gladly. And the day following, Paul went in with us unto
James, and all the elders were present.
Thirdly, because the apostles performed the duty of presby-
ters, in the church of Jerusalem.
Acts 10 : 44, 47. While Peter yet spake these words, the Holy Ghost fell
on all them which heard the word. Can any man forbid water, that these
should not be baptized, which have received the Holy Ghost as well as
we? Acts 21: 17, 18. And when we were come to Jerusalem, the
brethren received us gladly. And the day following, Paul went in with
us unto James, and all the elders were present. See also Acts 6, and
15:6, 22.
Fourthly, because these presbyters and elders met together,
as one body, for acts of government.
See as before. Acts 15 : 6, 22 ; 21 : 17, 18.
Fifthly, because, while they worshipped God and observed
his ordinances in different assemblies, they were, nevertheless,
united under one common government.
Acts 2 : 16. And they, continuing daily with one accord in the temple,
and breaking bread from house to house, did eat their meat with gladness,
and singleness of heart. Acts 2 : 44. And all that believed were to-
gether, and had all things common
176. But granting there were many different congregations
at Jerusalem, united under one presbytery, are ive to consider
this example binding upon other churches?
It was expressly foretold that out of Zion should come forth
the law, and the word of the Lord from Jerusalem ; and since
the apostles continued together for some years at Jerusalem,
we must necessarily conclude, that the government of this
church was left for our imitation, and that in the constitution
of all other churches, their members were united together like
it, under the direction of presbyteries.
Isaiah 2. Phil. 3.*
SECTION V.
Of a presbytery at Ephesus, and in other places.
177. May the same conclusion be inferred respecting the
church at Ephesus f
*See Bastwick's Utter Routing, p. 463, &c.
ECCLESIASTICAL CATECHISM. 479
Yes ; first, from the length of time the apostles labored there.
Acts 20 • 31. Therefore, watch ; and remember, that, by the space of
three years, I ceased not to warn every one night and day with tears.
Secondly, from the success which attended their preaching.
Acts 19 • 20. So mightily grew the word of God, and prevailed. Acts
17- 18 Then certain philosophers of the epicureans and of the stoics
encountered him; and some said. What will this babbler say? other some,
He seemeth to be a setter forth of strange gods ; because he preached unto
them Jesus, and the resurrection, &c.
Thirdly, from the number of believers found there.
Acts 19- 17-20. And this was known to all the Jews and Greeks also
dwelling at Ephesus ; and fear fell on them all, and the name of the Lord
Jesus was magnified. And many that believed came, and confessed, and
showed their deeds. Many also of them which used curious arts, brought
their books together, and burned them before all men.
Fourthly, from the reasons Paul assigned for his continuance
there.
1 Cor 16 • 8 9. But I will tarry at Ephesus until Pentecost, for a great
door and effectual is opened unto me, and there are many adversaries.
Fifthly, from the multitude of bishops or pastors there.
Acts 20- 17 28. And from Miletus he sent to Ephesus, and called the
elders of the 'church. Take heed, therefore, unto yourselves, and to all
the flock over the which the Holy Ghost hath made you overseers, to feed
the Church of God, which he hath purchased with his own blood.
Sixthly, from the mention of one of these congregations, in
such a way as to imply the existence of others.
1 Cor 16- 19 The churches of Asia salute you. Aquila and Priscilla
salute you much in the Lord, with the church that is in their house. Rev
2: 17. He that hath an ear let him hear what the Spirit saith unto the
churches.
Seventhly, from the evident union of these churches under
one presbyterial government.*
Rev 2-1 2 6 17. Unto the angel of the church of Ephesus write.
He that hath an ear, let him hear what the Spirit saith unto the churches.
178. May the same inferences he made as to the churches at
Corinth, and at Antioch, at Caesarea, and at Samaria?
Yes ; as appears from there being more churches than one in
these cities ; while they are, nevertheless, called one church ; and
also from there being many pastors there at the same time.
See, as to Corinth. Acts 13: 1. and 18: 7-10 ; 1 Cor 1: 2 ; 14 : 29 ; 13:
S4 • 14-3 4 ■ 5 • 4 5:2 Cor. 2:6. As to Antioch, Acts 11 : 19, 20. 25, 29,
30 '• 13 ': \\ 5 ;' 15 : 35. As to Samaria, Acts 8 : 5, 6, 12, 14. As to Caesarea,
Acts 11: 30.' .,
*An eighth argument, is this. The church of Ephesus consisted of both
Tews and Gentiles as appears from Acts 18. Paul was desired to stay with
Loewl to whom, as appears from chapter .19 : 8. he preached for hree
mon hr; and yet the Epistle to the Ephesians is addressed specially to those
who were heathen, when there must have been one or more congrgations
of converted Jews.
31 — VOL IV.
480 ECCLi;SIASTlCAL CATECHISM.
SECTION VI.
Of the presbytery, — concluded.
179. You have now established the authority of presbyteries
from the discipline of the synagogue, from our Saviour's posi-
tive rule, and from the order of the apostolic churches; is there
any other source of evidence?
Yes ; in the practice of the apostles, as we shall see when we
consider the case of the synodical assembly at Jerusalem.
Acts 15.
180. Is it necessary that all churches sJiould be thus united
together in one presbytcrial government f-''
All the churches of Christ are certainly under obligation to
conform to that primitive and scriptural order, which is di-
vinely authorized.
Phil. 4 : 9. Those things which ye have both learned, and received, and
heard, and seen in me, do ; and the God of peace shall be with you.
181. JVhy are they under this obligation?
Because the church, being a divine institution, and not a
mere voluntary or human society, particular churches are not at
liberty to set at naught any of t"he rules of Christ's kingdom,
and are therefore bound, if they have opportunity, to combine
themselves into presbyteries, for their spiritual government.
182. Do they, by neglecting this order, commit evil?
Yes ; all that neglect it offend against the communion of
saints, and walk not as members of the body of Christ.
Rom. 12 : 5. 1 Cor. 12 : 25. Eph. 4 : 16.
183. Do congregations, and their members, oive submission
to the decrees of their presbyteries?
Such decrees are recognized by Jesus Christ, so far as they
are accordant to his statutes, as contained in the word of God ;
and to resist them, therefore, is, in such a case, to despise the
authority of Christ.
Matt. 16 : 19. And I will give unto thee the keys of the kingdom of
heaven ; and whatsoever thou shalt bind on earth shall be bound in heaven ;
and whatsoever thou shalt loose on earth shall be loosed in heaven. Isa.
8 : 20. To the law and to the testimony ; if they speak not according to
this word, it is because there is no light in them. Acts 4 : 19.
184. Of zvhat sin are churches guilty, zvho thus reject the
scriptural deternwiations of their ecclesiastical courts?
Those churches which reject the sentence and determination
of their church courts, when consonant to scripture, commit a
double sin ; first, by transgressing against the written word of
God; and, secondly, by despising the ordinance of God, and
*See this fully advanced by Alexander Henderson, as quoted in Dr.
McCrie's Miscell. Writ. p. 86.
KCCLIiSIASTlCAL CATECHISM. 481
throwing contempt upon the authority of his officers. For
churches are just as much bound to their superior courts, as are
indivickial members to their particular churches ; that is, so far
as they act according to the truth and wiU of God.
185. Is there any appeal from the decision of the presbytery f
Yes ; an appeal can be taken from the decision of the pres-
bytery to the synod.
SECTION VII.
Of the synod.
186. What is the third court of the church?
The synod.
187. What is the meaning of the term synod?
The word synod means an assembly of persons, of one faith,
and for the same purpose.
188. Why, then, is this church court called a synod?
As the presbytery is a convention of the bishops and elders,
within a certain district, so a synod is a convention of the
bishops and elders, within a district so large, as to include
within it at least three presbyteries ; or it may be defined a
larger presbytery.
189. What is the scriptural zvarrant for holding synodical
assenihlies?
A synod composed of the rulers from several churches met,
disputed, and determined a subject then controverted in the
churches, in the city of Jerusalem ; as is recorded in the Acts
of the Apostles.
See Acts 15. Eph. 4: 11-16.
190. Is there any other ground on zvhich the authority for
holding such assemblies rests?
Yes ; they are in accordance with the procedure of the Jewish
synagogues, which were all subordinate to the sanhedrim, or
ecclesiastical court, held in Jerusalem, to which Christ refers
with approbation, and which were the model after which the
christian church was fashioned.
See Matt. chap. 18, compared with Deut. 17 : 8-12. See also Matt. 13 :
54. Mark 6 : 2. Luke 4 : 6, and 7 : 5. James 2 : 2. Rev. 2 : 9.
191. Does the pozver of the synod interfere zvith that of the
presbytery?
No ; it is designed to strengthen that power, and extend it.
192. What pozver does the synod possess?
482 ECCLESIASTICAL CATECHISM.
The synod has power to receive and issue all appeals, and to
decide on all references brought up from presbyteries ; to re-
view their proceedings ; and generally to take such order with
respect to presbyteries, sessions, and people, under their care,
as may be in conformity with the word of God, and for the
advancement of the kingdom of Christ.
193. Is there any appeal from the judgment of the synod?
Yes ; there is an appeal to the general assembly, the greatest
and highest court of the church.
SECTION VIII.
Of the general assembly.
194. Hoiv, then, do you describe the general assembly?
It is the highest judicatory of the church, representing, in
one body or court, through their bishops and elders, which are
delegated by the presbyteries, all the particular congregations
under its jurisdiction; it being, in fact, a larger synod.
195. Is there any ivarrant for such an assembly of the rulers
of the church, in the scriptures?
There is a warrant for it in the council held at Jerusalem, as
recorded in the fiftenth chapter of Acts.
1 Cor. 14 : 40. Let all things be done decently, and in order. Ezek. 43 :
12. This is the law of the house ; upon the top of the mountain, the whole
limit thereof round about shall be most holy. Behold, this is the law of
the house. See also -i Chron. 19 : 8.
196. Will you state the grounds of this opinion?
First, a question which arose at Antioch, affecting the faith
and practice of all the churches of Christ, was referred, for
settlement, to this assembly.
Acts 15 : 2. When therefore Paul and Barnabas had no small dissension
and disputation with them, they determined that Paul and Barnabas, and
certain other of them, should go up to Jerusalem, unto the apostles and
elders, about this question.
Secondly, This assembly consisted of the rulers of the church,
while it was open to the people.
Acts 15 : 6, 12. And the apostles and elders came together, for to consider
of this matter. Then all the multitude kept silence, and gave audience to
Barnabas and Paul, declaring what miracles and wonders God had wrought
among the Gentiles by them.
Thirdly, this assembly decided the question submitted to it,
not by inspiration, but after discussion ; and, as would appear,
under the ordinary guidance of the Holy Spirit.
Acts 15 : 7, 22, 28. And when there had been much disputing, Peter rose
up, and said unto them. Men and brethren, ye know how that a good while
ago, God made choice among us, that the Gentiles, by my mouth, should
hear the word of the gospel, and believe. Then pleased it the apostles and
elders, with the whole church, to send chosen men of their own company
to Antioch, with Paul and Barnabas ; namely, Judas, surnamed Barsabas,
ECCLESIASTICAL CATECHISM. 483
and Silas, chief men among the lirethren. For it seemed good to the Holy
Ghost, and to us, to lay upon you no greater burden than these necessary
things.
Fourthly, we find, that, in this assembly, one member pro-
posed a resolution, which was unanimously adopted as the
opinion of the whole body.
Acts 15: 19, 22. Wherefore, my sentence is, that we trouble not them
which from among the Gentiles are turned to God. Then pleased it the
apostles and elders, with the whole church, to send chosen men of their
own company to Antioch, with Paul and Barnabas ; namely, Judas, sur-
named Barsabas, and Silas, chief men among the brethren.
Fifthly, the decision, which was thus made, was authorita-
tive, extended to all the churches, and was sent down to them,
and read in them.
Acts 15 : 28. For it seemed good to the Holy Ghost, and to us, to lay
upon you no greater burden than these necessary things. Acts 16 : 4.
And as they went through the cities, they delivered them the decrees, for
to keep, that were ordained of the apostles and elders which were at Jeru-
salem.
And, sixthly, the members of this synod were delegated, not
by any single individual or prelate, but by the presbytery of
Antioch, in conjunction with the other churches.
Acts 15 : 2. When therefore Paul and Barnabas had no small dissension
and disputation with them, they determined that Paul and Barnabas, and
certain other of them, should go up to Jerusalem, unto the apostles and
elders, about this question.
197. But may it not be objected to all this, that the brethren,
that is, all the people, mere present at this council, as ivell as
the presbyters?
From what we have already seen, it is most certain that but
a small part of the believers then in Jerusalem could have met
together in any one place, and, therefore, that these brethren
must have been delegated by the several churches, into which
these false teachers had entered, to sit in this council, for the
right ordering and well managing of the matters submitted to
its decision.*
SECTION IX.
Of the other bodies appointed by the church.
198. Who has the power of calling these several councils, or
church courts, together?
The right of calling and dissolving all ecclesiastical courts is,
by the Head of the church, exclusively vested in church officers.
Matt. 16 : 19. And I will give unto thee the keys of the kingdom of
heaven : and whatsoever thou shalt bind on earth, shall be bound in heaven ;
and whatsoever thou shalt loose on earth, shall be loosed in heaven.
*See Eastwick's Utter Routing, London. 16-41, pp. 430-434.
484 ECCLESIASTICAL CATECHISM.
199. While these are the regular and constitutional courts of
the church, is it laxvful and proper for the church to appoint
other bodies, for the purpose of carrying out its plans, and
executing its will?
These several courts of the church certainly have power to
appoint any body, to carry into execution any plans or opera-
tions which it is competent for these courts severally to under-
take ; provided, 'they do not themselves transcend the powers
given to them by the constitution, or give to these bodies
powers greater than they themselves possess.
200. IVhat bodies of this kind are employed by the several
courts of the church?
There are committees, to prepare or finish any assigned busi-
ness ; agents, to discharge any specified duty, on behalf of the
body appointing them ; and boards, or committees, to whom is
intrusted the management of the various benevolent operations
in which the church is engaged.
CHAPTER V.
POWER OF THE CHURCH.
SECTION I.
Of the nature of church pozver, and the independence of the church of the
civil government.
201. Do the officers of the church possess any authority over
its members f
Every office implies some authority ; and a church officer,
without power to sustain his office, would be an anomaly.
202. Jl'hy is such poz^'cr necessary to the officers of the
church F
Because the members of the church, as such, are separated
from the rest of mankind, and profess to believe in Christ ; and
it is made the duty of church officers to preserve this character
of the church.
203. Is this pozver clearly ascribed to the officers of the
church, in scripture?
Yes ; obedience is required, from all the members of the
church, to those who rule over them in the Lord.
Heb. 13 : 17. Obey them that have the rule over you, and submit your-
selves : for they watch for your souls, as they that must give account, that
they may do it with joy, and not with grief; for that is unprofitable for you.
204. Is the pozi'cr, z^'hich church officers possess, such as to
affect the civil interests of men?
No ; it is altogether ecclesiastical, and such as to affect men
only in their relation to the church, and to God.
John 18 : 36. Jesus answered, My kingdom is not of this world. If my
kingdom were of this world, then would my servants fight, that I should
not be delivered to the Jews ; but now is my kingdom not from hence.
205. Hozv else may yon describe this pozvcr of the church?
It is spiritual, and addressed to the consciences of those who
are subject to it, in contrast to the Jewish polity, which was
external, carnal, and typical.
Heb. 13 : 17. Obey them that have the rule over you, and submit your-
selves ; for they watch for your souls, as they that must give account, that
they may do it with joy, and not with grief ; for that is unprofitable for you.
2 Cor. 10 : 4, 5. For the weapons of our warfare are not carnal, but
mighty, through God, to the pulling down of strong holds ; casting down
imaginations, and every high thing that exalteth itself against the know-
ledge of God, and bringing into captivity every thought to the obedience of
Christ.
206. In zvhat respects is this poz^'cr, or government of the
church, spiritual?
486 ECCLESIASTICAL CATECHISM.
Its objects are spiritual; namely, the souls and consciences
of men. Its end is spiritual ; namely, the glory of God, in the
instruction, guidance, and salvation of men. Its law is spirit-
ual ; namely, the word of Christ, in its institutions, commands,
prohibitions, and promises. Its acts and exercises are spiritual ;
namely, the admission, exclusion, or discipline, of its members.
And its sanctions are spiritual ; namely, the withdrawment of
spiritual privileges, and the threatening of future and everlast-
ing retribution, at the hand of the Judge.
See Luke 17: 21. Heb. 9: 10, 14; and 8: 10. Jer. 31: 33. Heb. 7:
16, 18.
207. To zi'hat does the pozver of the officers of the church
extendi
It belongs to them, ministerially, to determine controversies
of faith, and cases of conscience ; to set down rules and direc-
tions for the better ordering of the public worship of God,
and government of his church ; to receive complaints, in cases
of mal-administration, and authoritatively to determine the
same ; and, generally, to devise such plans as will best advance
the interests of the kingdom of Christ.
208. JVhat are the means, zvhich are employed by church
oHiccrs, for the maintenance of this spiritual pozver?
The means employed, by church officers, to secure this obedi-
ence, are commands, entreaties, promises, threatenings, and
censures ; which are all intended to affect the heart only, and
not the property, liberty, or personal security, of the members
of the church.
209. Does the very zvord pozver, as applied to any office in
the church, imply, that he zvho exercises it is himself under the
authority of a superior?
Yes ; power implies the execution of superior orders, by one
who is subordinate to that superior.
Matt. 23: 8-10. But be not ye called Rabbi: for one is your Master, even
Christ ; and all ye are brethren. Neither be ye called masters ; for one is
your Master, even Christ.
210. In ivhat sense do church officers possess authority?
By right of the Lord Jesus Christ, whom they represent, and
who is sole master in the church.
Matt. 17 : 5. While he yet spake, behold, a bright cloud overshadowed
them ; and behold, a voice out of the cloud, which said, This is my beloved
Son, in whom I am well pleased ; hear ye him.
211. Have church officers any power or authority, even in
ecclesiastical matters, independently, or in themselves consid-
ered?
None whatever ; they act altogether ministerially.
Phil. 1 : 1. Paul and Timotheus, the servants of Jesus Christ, to all the
saints in Christ Jesus which are at Philippi, with the bishops and deacons.
ECCLESIASTICAL CATECHISM. 487
9 Onr 4-5 For we preach not ourselves, but Christ Jesus the Lord ; and
LSelves your servant's, for Jesus' sake. See also Acts 16 : 4 ; 15 : 15-31.
Matt. 18: 17, 18, 19, 29.
213. WJiat is the source and limit of all ecclesiastical an-
thoHty ^
The word of God, to which it is subjected, and by which it
is restrained. ,
Isa 8- 20. To the law and to the testimony; if they speak "ot accord-
213. What is the end, for which all such authority is com-
mitted to the church?
The apostle Paul declares it to have been given for edihca-
tion, and not for destruction.
or-.. « ■ 10 And herein I give my advice ; for this is expedient for you,
2U What is the name given to that opinion, zvhich main-
tains that the church possesses no pozver, and that the ottice of
its rulers consists solely in instructing and persuading the
people? . , , .
It is called Erastianism, from Erastus, its author, a physi-
cian, who lived in the sixteenth century.
215. Do Presbyterians ascribe any poz.'cr to the church, zvhich
interferes zvith the authority of the state?
No; Presbyterians maintain, that the church is independent
of the' state, and distinct from it.
216. Js the christian church, then, entirely independent of
the civil s;overnnient? _
Yes • so far as it regards the laws, officers, and duties, of the
church', it has an indefeasible right to an unrestrained and inde-
pendent jurisdiction in all things sacred; so that, as the churc
cannot interfere with the civil power, m the"ianagement of civil
concerns, neither can the civil power interfere with the church,
' the supervision and control of all things sacred.
217. What, then, is the duty of the state to the church?
Civil magistrates may not assume to themselves the admin-
istration of the word and sacraments, or in the least interfere
in matters of faith; yet, as nursing-fathers, it is their duty to
protect the church of our common Lord, without giving the
preference to any denomination of christians, above the rest
in such a manner, that all ecclesiastical persons, whatever, shall
enjov the full free, and unquestioned liberty, of discharging
488 ECCLESIASTICAI, CATECHISM.
every part of their sacred functions without violence or danger.
And, as Jesus Christ hath appointed a regular government and
discipline in his church, no law of any commonwealth should
interfere with, let, or hinder, the due exercise thereof, among
the voluntary members of any denomination of christians, ac-
cording to their own profession and belief. It is the duty of
civil magistrates, to protect the person and good name of all
their people, in such an effectual manner, as that no person be
suffered, either upon pretence of religion or infidelity, to offer
any indignity, violence, abuse, or injur}^, to any other person
whatsoever ; and to take order, that all religious and ecclesias-
tical assemblies be held without molestation or disturbance.
John, 18: 36. Mai. 2: 7. Acts 5: 29. Is. 49: 23. Ps. 105: 15. Acts
18: 14-16.
218. What is the duty of the church, to the state f
It is the duty of the church to pray for all in authority ; to
respect their persons ; to pay them all just tribute, and other
dues ; to obey their lawful commands ; and to be subject to their
authority, for conscience's sake. It is also the duty of the
church to preach the gospel to all men, including those who
are in authority ; to bear witness for Christ ; to assert the au-
thority of his laws, and to require obedience to them.
Rom. 13: 1-7. Acts 25: 10, 11. Tit. 3:1. 1 Pet. 2: 13-17.
219. Is this power of the church of great importance to be
kiiozvii and preserved?
Yes; this independent and spiritual jurisdiction of the church
cannot be abandoned, without sacrificing the honor of Christ,
the glory of his kingdom, the very constitution and being of
the church, and all liberty, civil and religious.*
220. Hozv may this spiritual authority and independence of
the church he violated or lost?
The spiritual authority and independence of the church may
be lost, by yielding to any usurpation of ecclesiastical power
by the civil authorities, or to any ecclesiastical dominion, which
dispenses with Christ's laws, or assumes His authority. Such
usurpation, we are, therefore, to resist, if needs be, even unto
blood, as derogatory to the supremacy and glory of Christ.
Heb. 2 : 8, 10. Gal. 4:7. 2 Cor. 4:4. 1 John 2 : 16, 17, 22. Rev. 17 :
8, 11. 2 Thess. 2 : 3, 4. Matt. 12: 30. Col. 2: 10, 19. Matt. 4: 24.
221. Do Presbyterians desire, then, any alliance betzveen their
church and the state?
*Civil and religious liberty depend upon the fact, that the province of
the civil power is entirely separate and distinct from that of the ecclesias-
tical, and cannot, therefore, rightly, and ought not, in any case, be made
to interfere with each other.
ECCLESIASTICAL CATECHISM. 489
On the contrary, thev believe, that any such alHance ever has
been, and ever will be, equally injurious to the state and to the
church ; and that it is to be deprecated by every christian, as
the baneful source of corruption and intolerance.
SECTION II.
Of true liberty of conscience.
229 Can church officers enact any thing, contrary, or in ad-
dition, to the zvord of God, and make it binding on the con-
science f
No • God alone is Lord of the conscience, and has left it free
from the doctrines and commandments of men, which are in
any thing contrary to his word, or beside it, in matters of faith
or worship. .
Rom 14- i Who art thou, that judgest another mari's servant ? to his
o^v?. master he sTandeth or falleth : yea, he shall be holden up; for God is
able to make him stand.
223 Is it proper for an\ ecclesiastical officers to require im-
plicit'faith in that, for wJiich no scriptural zvarrant can be
given; or an absolute obedience to mere ecclesiastical decrees,
witjiout such plain zvarrant?
No ; this is to destroy liberty of conscience, and reason also.
Isa 8: 20. To the law and to the testimony; if they ff ^ £1°* f ^°^J|."f
to this word, it is because there is no light m t^em Acts 17: 11 These
were more noble than those in Thessalonica, in that they received tne
P/W,." a";, readiness of „,ind.. and searched *a scnpt„r„ da.„ whether
is oppressed and broken j" i"?8™°;., '"AnThe'ex" c'isfS aV'.t'p^er
5'rSrsrS'hef?rrh,^;a,;d 'cU'.-h .hfeaV.h!'"a^nd .he™ wh.ch dwell
therein to worship the first beast, whose deadly wound was healed And
he causeth all, both small and great,, rich. and poor ^^^ .^"^ bno man
receive a mark in their right hand, or in their foreheads ; and that no man
r^ight buy or sell, save he%hat had the mark, or the name of the beast, or
the number of his name.
224. Ought anv man, out of conscience, to believe any such
doctrines, or to obey any such commandments f
No ; to do so would betray their liberty of conscience.
Pnl 2-20 22 23 Wherefore, if ye be dead with Christ, from the rudi-
ments of the world why as though living in the world, are ye subject to
?nawlres brought in, who came in privily.to spy out our I'berty which we
hav^ in Christ Jesus, that they might bring us into bondage. Gal. 5 1.
Sd fast therifore; in the liberty wherewith Christ hath made us free,
and be not entangled again with the yoke of bondage.
490 ECCLESIASTICAL CATECHISM.
225. Does liberty of conscience mean a liberty to transgress
or neglect any of God's commandments?
No ; that would be licentiousness, and not liberty.
226. Does liberty of conscience mean freedom from all obedi-
ence to the authority of church officers, as far as they administer
faithfully the laivs of Christ f
No; they who oppose any lawful power, or the lawful exer-
cise of it, whether it be ecclesiastical or civil, resist the ordi-
nance of God.
1 Peter 2 : 13, 14, 16. Submit yourselves to every ordinance of man, for
the Lord's sake ; whether it be to the king, as supreme, or unto governors,
as unto them that are sent by him, for the punishment of evil-doers, and
for the praise of them that do well. As free, and not using your liberty
for a cloak of maliciousness, but as the servants of God. See also Heb.
13: 17. Rom. 13: 1, 8.
227. What, then, do you mean by liberty of consciencef
True liberty of conscience is freedom from the enforcement
of any doctrine or commandment of men, that is in any thing
contrary to the general rules of God's word, or beside it, either
in matters of faith or worship.
Acts 4 : 19. But Peter and John answered, and said unto them, Whether
it be right, in the sight of God, to hearken unto you more than unto God,
judge ye. Acts 5 : 29. Then Peter, and the other apostles, answered and
said. We ought to obey God, rather than men. 1 Cor. 7 : 23. Ye are
bought with a price ; be not ye the servants of men. Matt. 23 : 8, 10. But
be not ye called Rabbi ; for one is your Master, even Christ ; and all ye are
brethren. Neither be ye called masters ; for one is your Master, even
Christ. 2 Cor. 1 : 24. Not for that we have dominion over your faith,
but are helpers of your joy; for by faith ye stand. Matt. 15: 9. But in
vain they do worship me, teaching for doctrines the commandments of men.
228. Can any article of faith be believed, on any other au-
thority than that of the zvritten zvord of Godf
It cannot ; for it is not given to any man, even were he an
apostle, to exercise dominion over our faith ; while a curse is
pronounced upon any man, who will either add to, or take from,
this book.
2 Cor 1 • 24. Not for that we have dominion over your faith, but are
helpers of your joy; for by faith ye stand. Rev. 22: 19. And if any man
shall take away from the words of the book of this prophecy, God shall
take away his part out of the book of life, and out of the holy city, and
from the things which are written in this book.
SECTION III.
Of the divisions of church power, — and Urst of its dogmatic pozver.
229. What are the different parts of the pozver of the church f
The power of the church is commonly divided, according to
the nature of the objects about which it is employed, into three
parts.
230. What is the first part of the pozver of the church f
ECCLESIASTICAL CATECHISM, 491
That which is called dogmatic, or which respects articles of
faith.
231. Has the church pozvcr to make such articles?
All protestants agree in believing, that the scriptures contain
all the truths which it is necessary for man to know ; and that
they constitute the only infallible rule of faith.
232. What other rule does the church of Rome adopt?
The church of Rome adopts another rule of faith,, called tra-
dition ; by which she means a summary of doctrine which is in
the possession of the church, besides that contained in scripture,
and which is of equal authority with the scriptures themselves.
233. Is there any foundation for this doctrine of tradition in
the zvord of God?
The scriptures, on the contrary, denounce the severest
anathema upon any who will add to, or take from, the written
word of God.
Rev. 22 : 18, 19. For I testify unto every man that heareth the words of
the prophecy of this book. If any man shall add unto these things, God shall
add unto him the plagues that are written in this book. And if any man
shall take away from the words of the book of this prophecy, God shall
take away his part out of the book of life, and out of the holy city, and
from the things which are written in this book. Gal. 1:9. As we said
before, so say I now again. If any man preach any other gospel unto you
than that ye have received, let him be accursed. See also Deut. 4 : 2, 12,
32. Prov. 30 : 6. Isa. 8 : 20. Matt. 15 : 3-6. Col. 2 : 8.
234. What has been the result of the adoption of tradition,
as a standard of doctrine, in the church of Rome?
It has introduced into the creed of that church human dog-
mas, and grossly erroneous tenets ; for which she demands
implicit reception, under pain of being accursed.
235. What, then, is the power of the church, as it regards
the scriptures?
The church is the depository of the scriptures ; and bound
to preserve them, pure and unadulterated.
1 Tim. 3 : 15. But if I tarry long, that thou mayest know how thou
ougntest to behave thyself in the house of God, which is the church of the
living God, the pillar and ground of the truth.
236. What further po-wer has the church, in reference to the
scriptures?
It is the duty of the church to explain the scriptures, and to
call upon all men to study, believe, and obey them for them-
selves.
Mai. 2 : 7. For the priests lips should keep knowledge, and they should
seek the law at his mouth : for he is the messenger of the Lord of hosts.
Isa. 8 : 20. To the law and to the testimony ; if tney speak not according
to this word, it is because there is no light in them. John 5 : 39. Search
the scriptures, for in them ye think ye have eternal life ; and they are
they which testify of me. See 2 Tim. 3 : 15. Col. 3 : 16. Rom. 15 : 4.
Acts 17: 11. These were more noble than those in Thessalonica, in that
they received the word with all readiness of mind, and searched the scrip-
tures daily, whether those things were so.
492 ECCI^ESIASTICAI, CATECHISM.
SECTION IV.
Of confessions of faith.
237. Has the church the right to drazv up summaries of
christian doctrines; as, for instance, confessions of faith and
catechisms f
In order to exhibit to the world her views of the scriptures ;
to oppose prevaiHng heresies and errors ; to instruct her chil-
dren and people ; to ascertain the sentiments of candidates for
admission into the ministry ; and to secure harmony and uni-
formity in her public ministrations ; it is the privilege and duty
of every church, to draw up such summaries of christian doc-
trine.
238. What authority do these summaries possess, in them-
selves considered^
They have, in themselves considered, no more authority than
any other human compositions.
239. From zvhat, then, is their authority derived?
The authority of such summaries is derived solely from their
conformity to the scriptures.
240. Are such summaries to he regarded as infallibly correct?
No ; the only infallible rule for the interpretation of scripture,
is scripture itself.
Rom. 12 : 6. Let us prophecy (or teach) according to the proportion (or
analogy) of faith. John 5 : 46. For had ye believed Moses, ye would have
believed me ; for he wrote of me.
241. Does our confession of faith claim any other power over
those zvho receive it?
No; for it is stated in that confession, that 'all synods or
councils, since the apostles' times, may err, and many have
erred ; therefore, they are not to be made the rule of faith or
practice, but to be used as a help to both.'
See chapter xxxi.
242. Can you state any other declaration, zvhich that confes-
sion makes of the same purport?
Yes; it declares, that 'it belongeth to synods and councils
ministeriallv, (that is, as ministers of God's word,) to deter-
mine controversies of faith and cases of conscience ;' and that
their 'decrees and determinations, if consonant to the word
of God, are to be received with reverence and submission.'
See chapter xxxi. 2. See also chapters i. ix. and x. and chapter xx. at
large.
243. Hozv, then, do you reconcile the authority claimed for
these standards, zvith that supreme authority zvhich is ascribed
to the zvord of God?
ECCLESIASTICAL CATECHISM.
493
No individual is compelled to receive these standards, con-
trary to his own voluntary choice; and in submitting himself
to the authority of the church, every individual declares that
he receives its standards, because, after full examination, he
believes them to contain the system of doctrine taught in the
holy scriptures.
See Form of Government, chapter xv. 12.
244. Yon have said, that no individual is required to adopt
these standards; zvill you noiv inform me zvhether any indi-
vidual zvho niav have adopted thcni, is at liberty, should he see
fit, to li'ithdraw his declaration of full belief in them?
Should any individual be led to regard any part of these
standards as contrary to the word of God, it is his privilege
and duty to release himself from that obligation ; or otherwise,
as a man of honor, to maintain and defend them so long as he
continues to act as a minister or elder of the church.
245. Is there any thing in this to interfere zvith true liberty
of conscience?
Nothing ; for while such a course is adapted to secure peace
and harmony, and united action, it also preserves and maintains
true liberty of conscience.
246. Who are required explicitly to adopt and promise obedi-
ence to the standards of the church?
Bishops, licentiates, elders, and deacons.
See Form of Government, chap. xv. 12, chap. xiv. 7, and chap. xiii. 4.
SECTION V.
Of the second part of the power of the church, to enact rules for its gov-
ernment or order.
247. What is the second part of the power of the church?
The power to enact rules for its government or order.
248. Does this mean, that the church has power to^ establish
any form of government which shall appear most eligible?
No ; as far as there is a particular form laid down in scrip-
ture, that form cannot be altered without usurping the authority
of Jesus Christ.
Heb 8 • 5. Who serve unto the example and shadow of heavenly things,
as Moses was admonished of God when he was about to make the taber-
nacle ; for see (saith he) that thou make all things according to the pattern
showed to thee in the mount.
249. Does this mean, that the church has pozver to make nezv
lazvs to regulate the moral conduct of its members?
The church, as we have already shown, has no legislative,
but only a ministerial authority ; and her office consists SOLELY
494 ECCLESIASTICAL CATECHISM.
in publishing and enforcing those laws which the Head of the
church has already enacted.
250. Has the church pozver to decree rites and ceremonies,
as is taught in the articles of the Church of Rome, and of the
Protestant Episcopal Church?
There is no scriptural warrant whatever for this opinion ;
and we, therefore, believe, that the church assumes a power
which does not belong to her, when she makes any addition to
the institutions of Christ, and requires their observance, on
pain of censure or excommunication.*
351. What other matters come under this power of the
church, to enact rules for government and order?
It belongs to the church to appoint the times of public wor-
ship, and on what other occasions its members shall join in the
solemn exercises of religion.
252. Are there any other matters included under this pozver
of enacting rules?
It is also the province of the church to point out the order
of public worship, to fix the bounds of congregations and pres-
byteries, and to make all other arrangements, which are
necessary to secure harmony and order.
SECTION VI.
Of the third division of the power of the church, or the power of discipline.
253. What is the third and last part of ecclesiastical pozver?
The power of discipline or jurisdiction.
2 Cor. 10 : 8. For though I should boast somewhat more of our authority,
which the Lord hath given us for edification, and not for destruction, I
should not be ashamed.
254. Is this pozver necessary to every society?
Yes ; in every society of men, some power is necessary to
preserve the common peace, and to maintain concord.
255. Has any person a right to admission into the christian
church, zvithont regard to its rules or regidafions?
No ; only those who make a credible profession of their faith
in Christ, can be admitted as members of the church of Christ.
Acts 8 : 37. And Philip said, if thou believest with all thine heart, thou
mayest. And he answered and said, I believe that Jesus Christ is the Son
of God. 1 Cor. 1 : 2. Unto the church of God which is at Corinth, to them
that are sanctified in Christ Jesus, called to be saints, with all that in every
place call upon the name of Jesus Christ our Lord, both theirs and ours.
Matt. 28 : 20. Teaching them to observe all things whatsoever I have
commanded you : and, lo, I am with you alway, even unto the end of the
world. Amen.
*For a notice of some of the objectionable results of the exercise of this
power, see chap. vii. sect. 2.
ECCLESIASTICAL CATECHISM. 495
256. Jlliv max not others, also, be admitted into the church?
Because its privileges, by their very nature, are intended only
for those who. in the judgment of charity, are disciples of
Christ.
John 17 : 6. I have manifested thy name unto the men which thou gavest
me out of the world ; thine they were, and thou gavest them me ; and they
have kept thy word. Acts 19 : 9. But when divers were hardened, and
believed not, but spake evil of that way before the multitude, he departed
from them, and separated the disciples, disputing daily in the school of one
Tyrannus.
257. By zvhat means is this character of the ehurch, as a
society of professing christians, to be preserved?
By "the faithful exercise of a scriptural discipline, in enforc-
ing the observance of her laws, and by censure and excommuni-
cation.
1 Cor. 5 : 7. Purge out, therefore, the old leaven, that ye may be a new
lump, as ye are unleavened. For even Christ our passover is sacrificed
for us. (See context.)
258. IV hv is this exercise of discipline necessary to the purity
and peace of the church?
Because offences must frequently arise, from unregenerate
professors, and from the remaining corruptions of those who
are t^iily pious.
Matt. 18 : 7. Wo unto the world because of offences ! for it must needs be
that offences come ; but wo to that man by whom the offence cometh ! Rev.
2 • 14 But I have a few things against thee, because thou hast there them
that hold the doctrine of Balaam, who taught Balak to cast a stumbling-
block before the children of Israel, to eat things sacrificed unto idols, and
to commit fornication.
259. IVho are to exercise this discipline?
The officers of the church.
Matt. 28: 19. Acts 14: 23. Matt. 16: 19. And I will give unto thee the
keys of the kingdom of heaven ; and whatsoever thou shalt bind on earth
shall be bound in heaven ; and whatsoever thou shalt loose on earth shall
be loosed in heaven. Matt. 18: 1.5-18. Moreover, if thy brother shall
trespass a^-ainst thee, go and tell him his fault between thee and him alone ;
if he shall hear thee, thou hast gained thy brother. But if he will not hear
thee then take with thee one or two more, that in the mouth of two or
three witnesses every word may be established. And if he shall neglect
to hear them, tell it unto the church ; but if he neglect to hear the church,
let him be unto thee as a heathen man and a publican. Verily I say unto
you whatsoever ye shall bind on earth shall be bound in heaven ; and what-
soever ye shall loose on earth shall be loosed in heaven.
260. Hozv far does this power of church officers extend?
It is their province to judge who may be admitted to the
church ; to inspect their conduct when received ; and to censure
and expel such as prove to be unworthy.
2 Tim 4 ■ 2 Preach the word ; be instant in season, out of season ;
reprove rebuke,' exhort, with all long-suffering and doctrine. Titus 2 : 15.
These things speak, and exhort, and rebuke with all authority. Let no man
despise thee. 1 Cor. 5 : 12. For what have I to do to judge them also that
are without? do not ye judge them that are within? Heb. 13 : 1/. Ubey
them that have the rule over you, and submit yourselves; for they_ watch
for your souls, as they that must give account; that they may do it with
joy, and not with grief ; for that is unprofitable for you.
32— VOL IV.
496 ECCLESIASTICAL CATECHISM.
SECTION VII.
Of admission to, and exclusion from, the church.
261. Arc only those zvho arc really saints, to be admitted into
the church f
That any man is really a saint, can be known only to God;
and, therefore, the officers of the church, not having knowledge
to discern the heart, cannot determine the secret state of the
soul.
263. ^3' ivhat rule, then, arc they to be guided in the recep-
tion of 'members into the churcJif
They are to be guided solely by the outward profession which
is made, of inward faith in Christ Jesus.
Acts 8 : 12. But when they believed Philip, preaching the things con-
cerning the kingdom of God, and the name of Jesus Christ, they were bap-
tized, both men and women. Acts 19 : 18. And many that believed came,
and confessed, and showed their deeds.
263. When is a person to be regarded as making a credible
profession of Christianity^
When such an individual manifests an acquaintance with the
leading doctrines of the gospel ; declares himself a believer in
them ; professes that his heart has been renewed by the Spirit
of God; and maintains a conduct becoming the gospel.
Rom. 10 : 10. For with the heart man believeth unto righteousness ; and
with the mouth confession is made unto salvation. Acts 16 : 33. And he
took them the same hour of the night, and washed their stripes ; and was
baptized, he and all his, straightway. Luke 3 : 8. Bring forth, therefore,
fruits worthy of repentance ; and begin not to say within yourselves, We
have Abraham to our father : for I say unto you, that God is able of these
stones to raise up children unto Abraham.
264. Do the members of the church, after their admission to
it, continue subject to the authority of its rulers?
Yes. Such authority on the one part, and obedience on the
other, are most plainly sanctioned by the law of Christ.
1 Cor. 5: 12, 13. Heb. 13: 17.
265. For zvhat offences are members of the church liable to
its censure?
For errors in doctrine ;* for immorality in practice ;t for
despising the authority, order, or ordinances of the church ;$
and for neglecting the public, domestic, and secret duties of
religion. §
*Rom. 16: 17. Now, I beseech you, brethren, mark them which cause
divisions and offences contrary to the doctrine which ye have learned ; and
avoid them. Titus 3:10. A man that is a heretic, after the first and
second admonition, reject.
t2 Chron. 23 : 19. And he set the porters at the gates of the house of the
Lord, that none which was unclean in any thing should enter in. Eph. 5 :
11. And have no fellowship with the unfruitful works of darkness, but
rather reprove them. 1 Cor. 5: 11. But now I have written unto you not
to keep company, if any man that is called a brother be a fornicator, or
covetous, or an idolater, or a railer, or a drunkard, or an extortioner ; with
ECCLESIASTICAL CATECHISM.
497
such a one no not to eat. Rev. 2 : 20. Notwithstanding, I have a few
things against thee, because thou sutTerest that woman, Jezebel, which
calleth herself a prophetess, to teach and to seduce my servants to commit
fornication, and to eat things sacrificed unto idols. .
tl Cor 11: 2. Now I praise you, brethren, that ye remember me in all
things, and keep the ordinances, as I delivered them to you. 2 Thess. 3:6.
Now we command you, brethren, in the name of our Lord Jesus Christ, that
ye withdraw yourselves from every brother that walketh disorderly, and
not after the tradition which he received of us.
§Heb. 10: 25. Not forsaking the assembling of ourselves together, as the
manner of some is ; but exhorting one another ; and so much the more as
ye see the day approaching. Jer. 10: 25. Pour out thy fury upon the
heathen that know thee not, and upon the families that call not upon thy
name • for they have eaten up Jacob, and devoured him, and consumed him,
and have made his habitation desolate. Matt. 6 : 6. But thou, when thou
prayest enter into thy closet ; and when thou hast shut thy door, pray to
thy Father which is in secret ; and thy Father, which seeth in secret, shall
reward thee openly.
266. Arc all offences to be foUozved by the same degree of
censure f
No ; according to the nature of their several offences, some
should be rebuked, others suspended from the privileges of the
church, and others excommunicated, or entirely cut off from all
connection with the church.
Titus 1 • 13 This witness is true ; wherefore, rebuke them sharply, that
they may be sound in the faith. 2 Thess. 3 : 14, 15. And if any man obey
not our word by this epistle, note that man, and have no company with hirn,
that he may be ashamed. Yet count him not as an enemy, but admonish
him as a brother. 1 Cor. 5 : 13. But them that are without, God judgeth.
Therefore, put away from among yourselves that wicked person Gal. 5:
12. I would they were even cut off which trouble you. 1 Tim. 5 : 20.
267. Do the scriptures attach a very solemn importance to
the censures of the church f
They do; for they declare that the sentence of the church,
when pronounced according to the scriptures, is confirmed and
ratified in heaven.
Matt. 18 : 18. Verily I say unto you. Whatsoever ye shall bind on earth
shall be bound in heaven ; and whatsoever ye shall loose on earth shall be
loosed in heaven. 1 Cor. 5:5. To deliver such a one unto Satan for the
destruction of the flesh, that the spirit may be saved in the day of the
Lord Jesus. 1 Tim. 1 : 20. Of whom is Hymeneus and Alexander ; whom
I have delivered unto Satan, that they may learn not to blaspheme.
268. What should be the conduct of those zvho have been, in
either of these tvays, subjected to the discipline of the church?
They should humble themselves under it ; and seek grace to
repent and do their first works.
1 Peter 5 : 6. Humble yourselves, therefore, under the mighty hand of
God, that he may exalt you in due time. Heb. 13 : 17. Obey them that
have the rule over you, and submit yourselves ; for they watch for your
souls as they that must give account ; that they may do it with joy, and not
with 'grief ; for that is unprofitable for you. Rev. 2 : 5. Remember, there-
fore, "from whence thou art fallen, and repent, and do the first works ; or
else I will come unto thee quickly, and will remove thy candle-stick out of
his place, except thou repent.
269. When may a person zvho has been suspended be restored
to the communion of the church?
498 ECCLESIASTICAL CATECHISM.
Whenever sufficient evidence has been afforded of his re-
pentance and reformation.
GaL 6 : 1. Brethren, if a man be overtaken in a fault, ye which are spir-
itual restore such a none in the spirit of meekness ; considering thyself, lest
thou also be tempted. John 20 : 23. Whosesoever sins ye remit, they are
remitted unto them ; and whosesoever sins ye retain, they are retained.
270. Are any censures of the church to he made public?
Yes; when the offences are of such magnitude and pubHcity
as to bring scandal upon the church.
2 Cor. 2 : 6. Sufficient to such a man is this punishment, which was in-
flicted of many. 1 Tim. 5 : 20. Them that sin rebuke before all, that others
also may fear.
271. Is the church injured by the neglect of discipline?
Yes ; for thereby godly persons will be deterred from enter-
ing it ; the anger of God provoked ; and Christ's name dis-
honored.
1 Cor. 5: 11. But now I have written unto you not to keep company, if
any man that is called a brother be a fornicator, or covetous, or an idolater,
or a railer, or a drunkard, or an extortioner ; with such a one no not to eat.
1 Cor. 10 : 20. But I say, that the things which the Gentiles sacrifice, they
sacrifice to devils, and not to God ; and I would not that ye should have
fellowship with devils. Rev. 18 : 4. And I heard another voice from
heaven, saying. Come out of her my people, that ye be not partakers of her
sins, and that ye receive not of her plagues. Jer. 7 : 11. Is this house,
which is called by my name, become a den of robbers in your eyes ? Be-
hold, even I have seen it, saith the Lord. 2 Samuel 12 : 14. Howbeit,
because by this deed thou hast given great occasion to the enemies of the
Lord to blaspheme, the child also that is born unto thee shall surely die.
Rom. 2 : 24. For the name of God is blasphemed among the Gentiles
through you, as it is written. Eph. 4 : 30. And grieve not the Holy Spirit
of God, whereby ye are sealed unto the day of redemption.
272. May a church, by the utter neglect of discipline, cease
to be a true and living church of Christ?
Yes ; this has happened.
Rev. 2 : 9. I know thy works, and tribulation, and poverty, (but thou art
rich,) and I know the blasphemy of them which say they are Jews, and
are not, but are the synagogue of Satan. Rev. 3 : 9, 16. Behold, I will
make them of the synagogue of Satan, which say they are Jews, and are
not, but do lie ; behold, I will make them come and worship before thy feet,
and to know that I have loved thee. So then, because thou art lukewarm,
and neither cold nor hot, I will spue thee out of my mouth.*
273. On the other hand, are there many and great benefits
arising from the exercise of strict and faithful discipline?
Yes.
274. What benefits may arise to the offender from the exer-
cise of discipline?
*'As the saving doctrine of Christ is the soul of the church, so discipline
form the ligament which connects the members together, and keeps each in
its proper place. Discipline, therefore, serves as a bridle to curb and
restrain the refractory, who resist the doctrine of Christ ; or as a spur to
stimulate the inactive ; and sometimes as a father's rod, with which those
who have grievously fallen may be chastised in mrecy and with the gentle-
ness of the Spirit of Christ.' Calvin's Institutes, chap. xii. book iv. vol.
ii. page 365.
ECCLESIASTICAL CATECHISM. 499
By this he sees sin to be evil and shameful ; and if he receive
the censure in a proper spirit, it has a powerful tendency to
humble, reclaim, and edify him.
2 Thess. 3 : 4. If any man obey not our word by this epistle, note that
man, and have no company with him, that he may be ashamed. 2 Cor. 7 :
9, 10. Now I rejoice not that ye were made sorry, but that ye sorrowed to
repentance ; for godly sorrow worketh repentance to salvation, not to be
repented of.
215. JJ'liat benefits arise to the church from the faithful exer-
cise of discipline?
Hereby sinners are discouraged from hypocritically joining
the church, and the leaven which might infect the whole lump
is purged out ;* the number of her true converts is increased ;f
her holiness is manifested ;% the honor of her Head is vindi-
cated ;§ and God's gracious presence and blessing secured.**
*1 Cor. 5 : 7. Purge out, therefore, the old leaven, that ye may be a new
lump.
tActs 16 : 4, 5. As they went through the cities they delivered them the
decrees for to keep, that were ordained of the apostles and elders, which
were at Jerusalem ; and so were the churches established in the faith, and
increased in number daily. Acts 5: 11, 13, 14. And great fear came upon
all the church, and upon as many as heard these things. And of the rest,
durst no man join himself to them ; but the people magnified them. And
believers were the more added to the Lord ; multitudes, both of men and
women.
JJohn 2 : 16. Take these things hence ; make not my Father's house an
house of merchandise.
§Ezek. 36: 23. The heathen shall know that I am the Lord saith the
Lord God, when I shall be sanctified in you before their eyes.
**2 Cor. 6 : 17, 18. Come out from among them, and be ye separate, saith
the Lord, and touch not the unclean thing ; and I will receive you, and be
a Father unto you. and ye shall be my sons and daughters, saith the Lord
Almighty.
276. But may not the oifender, by the exercise of discipline,
he led to forsake the preaching of the gospel, and thus become
more hardened?
As discipline is an ordinance of God, we must expect the
neglect rather than the exercise of it to harden the sinner; but
if, in his pride and obstinacy, he disregard the advantages
which flow from it, when received in a right spirit, the rulers
of the church are not to be deterred from their duty, any more
than the minister of the gospel from preaching, because many
are hardened by it, and have their guilt and dangers increased.
2 Cor. 2 : 15. To the one we are the savor of death unto death ; and to
the other, the savor of life unto life. Jude 19. These be they who sepa-
rate themselves, sensual, having not the Spirit.
277. Are the rulers of the church deeply responsible for the
right exercise of discipline?
They who hold office by appointment from Christ, whose
faithfulnes will be followed by so many and great blessings,
whose negligence must be the source of such deep and lasting
injuries to the church, dishonor to Christ, and evil to sinners,
should feel themselves under a most solemn responsibility in
500 ECCIvESIASTICAL CATECHISM.
this matter, and must expect to be called to a most strict ac-
count, at the day of judgment, for the part which they act in
relation to it.
1 Pet. 5 : 4. And when the Chief Shepherd shall appear, ye shall receive
a crown of glory that fadeth not away. Heb. 13 : 17. Obey them that
have the rule over you, and submit yourselves ; for they watch for your
souls, as they that must give account ; that they may do it with joy ; and
not with grief.
278. Hoiv may each member of the chureh fully understand
all its rules, and order of discipline?
By studying the Form of Government and Book of Disci-
pline attached to the Confession of our Faith, and which every
member of our church should possess.
CHAPTER VI.
FELLOWSHIP OF THF CHURCH.
SECTION I.
Of the nature and necessity of church fellowship.
2T9. Is a knowledge of the true nature, constitution, and
design of the church, important to all its members^
It is important ; for otherwise they will be in ignorance of
those duties, which they are under obligation to discharge, as
members of the church.
Ezek. 44 : 5, 8. And the Lord said unto me, Son of man, mark well, and
behold with thine eyes, and hear with thine ears, all that I say unto thee
concerning all the ordinances of the house of the Lord, and all the laws
thereof ; and mark well the entering in of the house, with every going forth
of the sanctuary. And ye have not kept the charge of my holy things ; but
ye have set keepers of my charge in my sanctuary for yourselves. Matt.
5 : 9. Whosoever, therefore, shall break one of these least command-
ments, and shall teach men so, he shall be called the least in the kingdom
of heven ; but whosoever shall do and teach them, the same shall be called
great in the kingdom of heaven.
280. Who are members of the visible church of Christ?
Thost who have been admitted into it on profession of their
faith and obedience, together with their children.
Acts 2 : 38, 39, 47. Then Peter said unto them. Repent, and be baptized
every one of you in the name of Jesus Christ for the remission of sins,
and ye shall receive the gift of the Holy Ghost. For the promise is unto
you, and to your children, and to all that are afar off, even as many as the
Lord our God shall call.
281. Is it the duty of all, or only of some, to become members
of the church of Christ?
It is the unquestionable duty of all who hear the gospel, to
believe in the Lord Jesus Christ ; and then to become members
of his visible church.
Acts 2 : 38. Then Peter said unto them. Repent, and be baptized, every
one of you, in the name of Jesus Christ, for the remission of sins, and ye
shall receive the gift of the Holy Ghost. Rom. 10: 9. That if thou shalt
confess with thy mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be saved. 1 John 1 : 3.
That which we have seen and heard declare we unto you, that ye may also
have fellowship with us ; and, truly, our fellowship is with the Father, and
with his Son Jesus Christ.
282. Jf^hat are the ends of church fellozvship?
The ends of church fellowship are, that christians may hold
forth the doctrines of the Bible ; maintain the ordinances of the
gospel, uncorrupted ; promote their mutual holiness and edifica-
tion ; and thus become fitted for glory.
Col. 2 : 2. That their hearts might be comforted, being knit together in
love, and unto all riches of the full assurance of understanding, to the
acknowledgment of the mystery of God, and of the Father, and of Christ.
502 ECCLESIASTICAL CATECHISM.
Rev. 2 : 25. But that which ye have already, hold fast till I come. Phil.
2 : 15. That ye may be blameless and harmless, the sons of God without
rebuke, in the midst of a crooked and perverse nation, among whom ye
shine as lights in the world. Col. 1 : 12. Giving thanks unto the Father,
which hath made us meet to be partakers of the inheritance of the saints
in light.
3S3. What are the privileges of members of the church?
The participation of the Lord's supper ; the baptism of their
children ; pastoral oversight ; the sympathy and prayers of the
church ; the special promises of God ; and the right of deciding
upon all matters referred to them, relative to the spiritual inter-
ests of the church.
Isa. 4 : 5, 6. And the Lord will create, upon every dwelling-place of
— ount Zion, and upon her assemblies, a cloud and smoke by day, and the
shining of flaming fire by night ; for upon all the glory shall be a defence.
And there shall be a tabernacle for a shadow, in the day-time, from the
heat, and for a place of refuge, and for a covert from storm and from rain.
1 Tim. 4 : 10. For therefore we both labor and suft'er reproach, because we
trust in the living God, who is the Saviour of all men, especially of those
that believe. Acts 2 : 42. And they continued steadfastly in the apostles'
doctrine and fellowship, and in breaking of bread, and in prayers. Ps. 147 :
19, 20. He showeth his word unto Jacob, his statutes and his judgments
unto Israel. He hath not dealt so with any nation ; and as for his judg-
ments, they have not known them. Praise ye the Lord. Rom. 9 : 4. Who
are Israelites ; to whom pertaineth the adoption, and the glory, and the
covenants, and the giving of the law, and the service of God, and the
promises.
SECTION II.
Of the duties of church members.
284. What duties do members of the church ozve to their
pastor?
They should submit to his just and scriptural authority; love
and esteem him ; attend constantly upon his ministrations ; co-
operate with him in every good work; liberally support him;
and earnestly pray for him.
1 Thess. 5 : 13. And to esteem them very highly in love, for their work
sake. And be at peace among yourselves. Heb. 13 : 7. Remember them
which have the rule over you, who have spoken unto you the word of God ;
whose faith follow, considering the end of their conversation. See also 1
Cor. 16: 15, 16. 1 Thess. 5: 11, 12. 2 Cor. 1: 11.
285. What duties do the members of the church ozve to one
another?
They should love one another; visit each other in affliction;
pray for one another; when necessary, exercise forbearance
and charity; watch over one another; and endeavor to live in
peace and harmony.
Gal. 6 : 2. Bear ye one another's burdens, and so fulfil the law of Christ.
James 5 : 16. Confess your faults, one to another, and pray, one for an-
other, that ye may be healed. The effectual fervent prayer of a righteous
man availeth much. Eph. 4 : 2. With all lowliness and meekness, with
long-suffering, forbearing one another in love. Rom. 12 : 13.^ Distributing
to the necessity of saints; given to hospitality. 1 John 3: 17. But whoso
hath this world's good, and seeth his brother have need, and shutteth up his
ECCLESIASTICAL CATECHISM. 508
bowels of compassion from him, how dwelleth the love of God in him ?
Lev. 19 : 17. Thou shalt in any wise rebuke thy neighbor, and not suffer
sin upon him. See also 1 Pet. 5 : 5. Phil. 2 : 3.
286. What duties do members of the church owe to the
church itself f
They are bound to support it ; to take a deep and active in-
terest in all its concerns ; to seek its prosperity by all lawful
means ; and cordially to submit to its discipline.
1 Cor. 16 : 2. Upon the first day of the week, let every one of you lay by
him in store, as God hath prospered him, that there be no gatherings when
I come.
287. What is the duty of members of the church to them-
selves, as individuals^
To grow in knowledge, in grace, and in communion with
God ; and to lead holy and exemplary lives.
John 5 : 39. Search the scriptures ; for in them ye think ye have eternal
life ; and they are they which testify of me. Ps. 1 : 2. But his delight is
in the law of the Lord ; and in his law doth he meditate day and night.
288. What is the duty of members of the church, as heads of
families?
" To maintain family prayer ; to set a holy example ; and to
govern and direct their children, and servants, in the fear and
admonition of the Lord.
Gen. 18 : 19. For I know him, that he will command his children, and his
household after him ; and they shall keep the way of the Lord, to do justice
and judgment ; that the Lord may bring upon Abraham that which he hath
spoken of him. Ps. 118: 15. The voice of rejoicing and salvation is in
the tabernacles of the righteous ; the right hand of the Lord doeth valiantly.
Jer. 10 : 25. Pour out thy fury upon the heathen, that know thee not, and
upon the families that call not on thy name. Eph. 6 : 4. And, ye fathers,
provoke not your children to wrath ; but bring them up in the nature and
admonition of the Lord.
289. What is the duty of church members, as citisens?
They should live peaceful, holy, and unblamable lives, in all
honesty and fidelity; adorning the doctrines of God our
Saviour; and, as far as lieth in them, securing a good report
of them that are without.
290. What is the duty of members of the church, as it regards
property?
They should remember, that, in the possession of whatever
amount of property they have, they are stewards for God, and
must render an account to him, of the manner in which it has
been used, for the furtherance of his glory.
2 Cor. 9: 7. Acts 11: 29. See also Prov. 3:9. 1 Tim. 6: 17. Rom.
10: 14, 15.
291. Is a refusal thus to contribute to the support and spread
of the cause of Christ severely reproved in scripture?
Yes ; it is distinctly said to be a sign of a graceless state ;
while, on the contrary, liberality is regarded as one evidence of
christian character.
1 John 3:7. 1 Cor. 6 : 10. Eph. 5 : 5. Prov. 21 : 26. See also Ezek.
18 : 7, 9. Ps. 112 : 5, 9. 2 Cor. 8 : 1-8, 24.
CHAPTER VII.
RELATION OF THE PRESBYTERIAN CHURCH TO OTHER DENOMINA-
TIONS, AND TO THE WORLD.
Of Romanism.
. 292. Did the church of Christ ahvays continue pure?
Even from the very time of the apostles, the church was
greatly distracted by numberless heresies and superstitions, of
the most extravagant description ; and the bishops of Rome,
pretending to be the successors of the apostle Peter, gradually
subjected all the other churches to their control, and. at length,
showed that they were that antichrist, which had been foretold.
2 Thess. 2 : 3-7.
293. IVlicn did the church of Christ throzv off the yoke of
Rome?
Various churches and individuals attempted, at dififerent
times, to throw off the yoke of the church of Rome, some of
whom only partially succeeded, while all of them were perse-
cuted, and many destroyed ; till, at length, God raised up
Luther, who, assisted by the German princes, protested against
the authority of the pope ; and thus, ever since the church of
Christ has been a protestant church.
294. Is the term protestant properly applicable to the pres-
byterian chnrch?
It is properly applicable to it, in common with all the other
reformed churches.
295. Why are these all denominated protestant?
Because they still adhere to that solemn protest, which was
made, by the reformers of the sixteenth century, against the
errors and corruptions of the church of Rome.
296. Name some of those errors and corruptions of the
church of Rome, against zvhich the church of Christ has thus
protested.
First, the church of Rome denies that the scriptures alone
are a sufficient rule of faith and practice.
Isa. 8 : 20. To the law and to the testimony ; if they speak not according
to this word, it is because there is no light in them. Acts 17: 11. These
were inore noble than those in Thessalonica, in that they received the word,
with all readiness of mind, and searched the scriptures daily, whether those
things were so. 2 Tim. 3: 16, 17. All scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correction, for instruc
ECCLESIASTICAL CATECHISM. 505
tion in righteousness ; that the man of God may be perfect, thoroughly
furnished unto all good works. John 5 : 39. Search the scriptures ; for
in them ye think ye have eternal life ; and they are they which testify of me.
Secondly, it receives oral traditions, as of equal authority,
in religious matters, with the scriptures ; and thus substitutes
human authority for the word of God.
Matt. 15 : 3, 6. But he answered and said unto them, Why do ye also
transgress the commandment of God, by your tradition ? Thus have ye
made the commandment of God of none effect by your tradition. Gal. 1 :
8. But though we or an angel from heaven, preach any other gospel unto
you than that which we have preached unto you, let him be accursed. Col.
2 : 8. Beware lest any man spoil you, through philosophy and vain deceit,
after the tradition of men, after the rudiments of the world, and not after
Christ. Prov. 30 : 5, 6. Every word of God is pure ; he is a shield unto
them that put their trust in him. Add thou not unto his words, lest he
reprove thee, and thou be found a liar. Rev. 22 ; 18. For I testify unto
every man that heareth the words of the prophecy of this book. If any man
shall add unto these things, God shall add unto him the plagues that are
written in this book.
Thirdly, it makes the apostle Peter the foundation of the
church, and thus destroys the only true foundation, which is
laid in Zion.
1 Cor. 3: 11. For other foundation can no man lay, than that is laid,
which is Jesus Christ. Acts 4 : 12. Neither is there salvation in any
other : for there is none other name under heaven, given among men,
whereby we must be saved.
Fourthly, it teaches that the pope of Rome is the visible and
supreme head of the universal church, and thus denies the fund-
amental doctrines of the headship and supremacy of Christ.
Eph. 1 : 22. And hath put all things under His feet, and gave Him to be
the head over all things to the church. Col. 1 : 18. And He is the head
of the body, the church ; who is the beginning, the first-born from the dead ;
that in all things He might have the pre-eminence.
Fifthly, it conducts the prayers of the church in an unknown
tongue, so that they cannot be profitable to the people.
1 Cor. 14 : 9, 11,14,19. So likewise ye. except ye utter by the tongue words
easy to be understood, how shall it be known what is spoken ? for ye shall
speak into the air. Therefore, if I know not the meaning of the voice, I
shall be unto him that speaketh a barbarian ; and he that speaketh shall be
a barbarian unto me. For if I pray in an unknown tongue, my spirit pray-
eth, but my understanding is unfruitful. Else, when thou shalt bless with
the spirit, how shall he that occupieth the room of the unlearned say Amen
at thy giving of thanks, seeing he understandeth not what thou sayest ?
Sixthly, it pays divine worship to the virgin Mary, which is
idolatry.
Matt. 4 : 10. Then saith Jesus unto him. Get thee hence, Satan ; for it is
written, Thou shalt worship the Lord thy God, and him only shalt thou
serve. Phil. 2: 9, 10, 11. Wherefore, God also hath highly exalted him,
and given him a name which is above every name : that at the name of
Jesus every knee should bow, of things in heaven, and things in earth, and
things under the earth ; and that every tongue should confess that Jesus
Christ is Lord, to the glory of God the Father.
Seventhly, it teaches its members to pray to saints and
angels, as mediators or intercessors, while there is, as scripture
teaches, but one mediator between God and man.
Rev. 19 : 10. And I fell at his feet, to worship him. And he said unto
me. See thou do it not : I am thy fellow-servant, and of thy brethren that
have the testimony of Jesus : worship God ; for the testimony of Jesus is the
506 ECCLESIASTICAI. CATECHISM.
spirit of prophecy. 1 John 2 : 1. My little children, these things write I
unto you, that ye sin not. And if any man sin, we have an advocate with
the Father, Jesus Christ the righteous. 1 Tim. 2 : 5. For there is one
God, and one mediator between God and men, the man Christ Jesus. 1 Cor.
8 : 6. But to us there is but one God, the Father, of whom are all things,
and we in him ; and one Lord, Jesus Christ, by whom are all things, and we
by him.
Eighthly, it uses images in worship, and pays adoration to
the sacramental elements, and the images of saints, which is
also idolatry.
Exodus 20 : 4, 5. Thou shalt not make unto thee any graven image, or
any likeness of any thing that is in heaven above, or that is in the earth
beneath, or that is in the water under the earth ; thou shalt not bow down
thyself to them, nor serve them ; for I the Lord thy God am a jealous God,
visiting the iniquity of the fathers upon the children, unto the third and
fourth generation of them that hate me.
Ninthly, it teaches the doctrine of transubstantiation, which
is at once absurd and idolatrous.
1 Cor. 11 : 26, 28. For as often as ye eat this bread, and drink this cup,
ye do show the Lord's death till he come. But let a man examine himself,
and so let him eat of that bread, and drink of that cup.
Tenthly, it teaches the doctrine of purgatory, which is pagan
in its origin, debasing in its tendency, and contrary to the ex-
press teaching of scripture.
1 John 1 : 7. But if we walk in the light, as he is in the light, we have
fellowship one with another ; and the blood of Jesus Christ his Son cleans-
eth us from all sin. 2 Cor. 5 : 2. Now he that hath wrought us for the
self-same thing, is God, who also hath given unto us the earnest of the
Spirit. We are confident, I say, and willing rather to be absent from the
body, and to be present with the Lord. Phil. 1 : 23. For I am in a strait
betwixt two, having a desire to depart, and to be with Christ, which is far
better. Rev. 14 : 13. ' And I heard a voce from heaven, saying unto me,
Write, Blessed are the dead which die in the Lord, from henceforth ; yea,
saith the Spirit, that they may rest from their labors ; and their works do
follow them.
Eleventhly, it teaches the superstitious observance of times
and places.
Twelfthly, it enjoins self-righteous penances.
Thirteenthly, it assumes the power of granting dispensations
and indulgences, which is to put itself in the place of God.
Fourteenthly, in direct opposition to scripture, it teaches the
necessity and virtue of the celibacy of the clergy.
Against these, and many other errors of the church of Rome,
the presbyterian church, in common with all the reformed
churches, bears its testimony, as being antichristian, and, in
their tendency, destructive to the souls of men.
297. By what title should this church he ahvays spoken off
Either as the Romish, or the Roman catholic church, or the
church of the pope, that is, the popish church.
298. Why should yon never speak of that church as the
catholic church?
Because, as has been shown, the term catholic, both as it
means universal, and as it means orthodox, applies to all true
ECCLESIASTICAL CATECHISM. ^07
churches, and not to any one particular communion, such as
the Roman, or Anglican.
299 Do you, then, consider the appHeation of the term
eafhoiie, to ike Romish ehureh, to be positively zvrongf
I do for several reasons. 1. Such a use of the term is m
itself absu d 2 It is no distinction, as thus used, any more
^ Uf term cl^-^-s^Sr ^sT^gLS^^^sS^^^^^
^ ^c^the Ro!^^ P c^kolic ^j^^^^^^^
Temin ttelr e^rr'o"r!'and affords to them a plausible argument
against other denommations.-^
300. In what sense may the Romish church be called a true
^^'tC Romish church may be admitted to be a true church,
inasmuch ^t is a r.a/, not a fictitious church; but it cannot be
aZwed to be a true church, in that sense of the word true,
wS would imply that it teaches true doctrmes or is con-
formed triieTder and discipline laid down m the word of
GoS In ths sense, the Romish is not only not the true church,
but has no claim to the character of a true church at allf
SECTION II.
Of prelacy.
•iOl What opinion is to be entertained of those churches,
M, Zth an orthodox ereed. have adopted the prelat.e form
of church government? . ^, . . i ^^- oc
Thev are to be regarded as churches of Christ; and yet, as
nofbing in their Constitution and order, in full accordance
with the word of God; and therefore imperfect.
302 Why do you denominate theirs the prelatic, rather than
the episcopal form of church govermnent?
For the same reasons, in part, why we refuse to speak o the
Romish as the catholic church; an^_also^^becaus^w^^
unknown. Dr. Milner in his ^nd of Rehgious Contro ^y^ y^^^ ^^
says of the (episcopal) church, E^^^y^t.me tney ^^^ ^^^^^^^ ^^^^
either in solemn worship or " P^^^^^ji'Xrch ' and yet, if I ask any of
them, to repeat.. I believe '"/he catholic churcli y^^,^^ ^^^ ^^. ^
them the question, are you a c^thohc . he^s su inconsistency, and
a Protestant ! Was there ever ^ '"°^f ^lanng '"^t^ j , j^^^j^^ Errors,
^;i^r'St" ut thet^a^iir^ fufu'e,' this fn" nsistenc/ and self-condem-
"IS Whateley's Logic, Appendix, Art. Truth, p. 381, Eng. edition.
508 ECCLESIASTICAL CATECHISM.
our form of church government to be more truly the primitive
and apostolical episcopacy, since the term bishop (that is cpis-
copos, whence episcopacy) was, by the Holy Ghost, originally
given to presbyters, and is applied to them throughout the New
Testament.
See question 92.
303. Do yon, then, design to convey any reproach, by using
the terms prelate, prelacy, and prelatic, instead of bishop, epis-
copacy, and episcopal, as applied to this denomination of
christians?
Certainly not, since, in so doing, we use terms which are
constantly employed by their own writers, in a good sense ; and
by which this denomination may be better distinguished from
others.
304. Can you name some of the points in this prelatic system,
to which Presbyterians object, as being ivithout support in the
ivord of God?
First, they object to the power claimed by prelatic churches,
to decree rites and ceremonies, in the worship of God, and to
institute offices in the church ; Christ, alone, as king and head
of the church, having any such authority.
Prov. 30 : 6. Add thou not unto his words, lest he reprove thee, and thou
be found a liar. Rev. 22 : 18. For I testify unto every man that heareth
the words of the prophecy of this book. If any man shall add unto these
things, God shall add unto him the plagues that are written in this book.
1 Cor. 6 : 12. All things are lawful unto me, but all things are not expe-
dient ; all things are lawful for me, but I will not be brought under the
power of any. Ps. 2:6. I Pet. 5 : 3. See also Eph. 5 : 23, and Matt.
28: 20.
Secondly, while they do not deny the propriety, or reject the
use, of all forms of prayer, or of administering ordinances,
they object to the imposition of a fixed and stated liturgy,
which excludes all extemporaneous prayer; believing that it
tends to prevent the exercise of spiritual gifts ; to induce for-
mality and deadness in devotion ; and to prevent its adaptation
to the state and circumstances of the church, and of indi-
viduals.*
Acts 1 : 24, 25. And they prayed, and said. Thou, Lord, which knowest
the hearts of all men, show whether of these two thou hast chosen ; that
he may take part of this ministry and apostleship, from which Judas, by
transgression, fell, that he might go to his own place.
*The Book of Common Order of the English Church at Geneva, drawn
up by Knox, and approved by Calvin, was received, and approved, by the
church of Scotland, and ordinarily prefixed to the Psalms in metre. Neither
has the use of this truly excellent and beautiful order ever been proscribed,
or forbidden ; and its use, in a modified form, might be still advantageous.
Like the liturgies of all the French presbyterian churches, it is not exclu-
sive, but provides for the introduction of extemporaneous prayer, and for
modifications. Its use has been lately recommended, in an edition by the
Rev. J. Gumming, of the Scotch church in London. Our church also allows
of forms of profession, baptism, and marriage.
ECCLESIASTICAL CATECHISM. 509
Thirdly, they object to the appointment, and stated observ-
ance, of holy days, as being not only without scriptural war-
rant, but positively discountenanced by it ; as interfering with
the due sanctification of the Lord's day ; as having originated
in improper motives ; and as necesarily leading to many and
great evils.
Gal. 4: 9-11.
Fourthly, they object to the interposition, in baptism, of god-
fathers, and god-mothers, between parents and their children.
For this practice there is not a shadow of evidence in the New
Testament, nor in the practice of the church, for five hundred
years after Christ. It was unknown, also, among the Walden-
ses, and is to be regarded as one of the many superstitious
usages, introduced into the church with the progress of cor-
ruption.
Fifthly, they object, for the same reasons, to the use of the
sign of the cross in baptism, and, also, because it is associated
with the superstition and idolatry of the Romish church, in
which it is considered as essential to the validity of the ordi-
nance of baptism, is applied in every step of religious life, and
is formally and publicly reverenced.
Sixthly, they object to the rite of confirmation, because they
can find no authority for it in the word of God, or in the purest
ages of the church ; because it is altogether superfluous, and
answers no practical purpose, not otherwise provided for ; be-
cause they regard the form of its administration as teaching
dangerous and unscriptural doctrine ; and because it serves to
foster, in the minds of the young, the most delusive and self-
righteous hopes.
Seventhly, they object to the practice of kneeling at the
Lord's supper, because it is contrary to the posture assumed
by Christ and his apostles, who employed that in which it was
then customary to receive ordinary meals ; because it was un-
known in the christian church for a number of centuries ; be-
cause it is opposed to that gladness, gratitude, and affectionate
intercourse of which this ordinance is expressive ; because it
is a remnant of the Romish ritual, and of the adoration of the
host ; and because it was retained in the English church against
the wishes of a large body of its most learned and pious divines.
Eighthly, they object to the regular administration of the
Lord's supper in private, as opposed to the social character of
this ordinance ; as being unwarranted by scripture ; as foster-
ing superstitious notions of the inherent virtues of the sacra-
ment ; as liable to great and manifold abuses ; and as likely to
do much injury to many, both among the living and the dying.
Ninthly, they object to bowing, in the public service, at the
name of Jesus. This, also, is without any authority from scrip-
610 ECCLESIASTICAL CATECHISM.
ture. It attaches some superstitious virtue to one, among
many other titles, of our blessed Redeemer. It seems to imply
that the second person of the ever-glorious Trinity is entitled to
peculiar adoration. And as it was first introduced about the
fifteenth century, it should not be retained among a reformed
christian people.
Tenthly, they object, for similar reasons, to the practice of
praying toward the east ; of wearing, in the reading-desk, or
during the prayers, a white surplice ; of speaking of the Lord's
table as an altar, of the Lord's supper as a sacrifice, and of
christian ministers as priests ; these terms being pagan in their
origin, Jewish in their spirit, and the last being at variance
with the whole system of the gospel, and destructive of one of
its most important characteristics.
They also solemnly protest against reading the apocryphal
books, in any service regarded as connected with the worship
of God, which is done continually in prelatic churches, on their
holy days. These books form no part of the inspired word of
God ; they contain false doctrines, misstatements, and not a few
things adapted to promote ridicule, rather than edification ; and
are acknowledged, by prelatists themselves, to be uncanonical,
and very exceptionable in much that they contain.*
305. As some of these ceremonies appear unimportant in
themselves, zvhy is the observance of them a ground of serious
objection f
Because such observance encourages superstition and 'will-
worship ;' is opposed to the sufficiency of the scriptures, as the
only rule of faith and practice, and to that liberty wherewith
Christ has made us free ; and upholds the unscriptural and per-
nicious principle, that men may innocently and profitably add
to the institutions of Christ, and the terms of communion in
his church, these ceremonies being regarded as mystical and
significant.
Col. 2 : 20, 23.
306. Is there any thing else, to zvhich presbyterians object,
in the prelacy?
Yes; they object to the power of ordination, and other eccle-
siastical functions, being vested exclusively in the unscriptural
order of prelates, since this makes void the word of God, and
leads to spiritual despotism.
*The church of England, omits the public reading of two hundred and
eleven chapters of the Bible, and substitutes one hundred and one chapters
from the Apocrypha. The Homilies speak of Baruch as a prophet, and
expressly ascribes the book of Tobit to the Holy Ghost. See Homily Ag.
Disobed. and Rebellion, Part. i. p. 475, and on Almsdeeds, Part. ii. p. 328.
These homilies make a part of the formularies of the episcopal church in
this country. For a full exhibition of the grounds of our objection to these
ceremonies, see Dr. Miller on Presbyterianism, &c. ch. v. p. 63, &c.
ECCLESIASTICAL CATECHISM.
511
1 Tim 4 : 14. Neglect not the gift that is in thee, which was given thee
by prophecy, with the laying on of the hands of the presbytery. Matt. ^0 :
25 27 But Jesus called them unto him. and said. Ye know that the princes
of' the Gentiles exercise dominion over them, and they that are great,
exercise authority upon them. And whosoever will be chief among you,
let him be your servant.
Again; they object to the unscriptural distinction between
consecration, or the setting apart of prelates, and ordination,
or the setting apart of presbyters, to the work of the gospel
ministry, as being wholly unauthorized by the word of God.
Further; they object to the doctrine, that, by water-baptism,
an infant is regenerated, made a member of Christ, and a child
of God ; and to various other things, contained in the canons
authorized by this church, and in the Book of Common Prayer.
Tames 1" 18. Of his own will begat he us with the word of truth that
we should be a kind of first-fruits of his creatures. 1 Pet. 1 : ~3. Being
born again, not of corruptible seed, but of incorruptible, by the word of
God, which liveth and abideth for ever.
Finally, they lament the extreme laxity of many of the pre-
latical churches, in reference to the characters whom they ad-
mit to their communion and privileges, and the difficulties
thrown in the way of any of their godly ministers attempting
to exercise a scriptural discipline.
SECTION III.
Of cotigregationahsm.
307. In zvhat light do presbyterians regard those churches
which adopt the independent or congregational form of church
govermncnt?^-
As far as thev hold to those doctrines which are regarded,
by the presbyterian church, as the doctrines of grace, we con-
sider them, also, to be true churches of Jesus Christ; but as
defective, and not fully accordant to scripture, in their forms
of government and discipline.
308. Name some of the reasons zvhy presbyterians object to
this system of church government?
First, they object to it because, so far as it makes each con-
gregation independent of every other, it destroys the unity and
power of the church.
1 Cor 12 • 12 26 27 For as the body is one, and hath many members,
and all the members of that one body, being many, are one body; so also
is Christ And whether one member suffer, all the members suffer with it ,
or one member be honored, all the. members rejoice with it. Now ye are
the body of Christ, and members in particular. John 18. 3b. Jesus an
*The reader should be apprized, that, in this place. Congregationalism is
considered in its theoretic and essential principles, as a system. In its
practical operation in this country, it is found acting upon those pnnciples
of consociation and union, both in ecclesiastical and benevolent matters,
which gives such unity and strength to the presbyterian church, and is,
therefore, essentially presbyterian.
33 — VOL IV.
512 ECCLESIASTICAL CATECHISM.
swered, My kingdom is not of this world. If my kingdom were of this
world, then would my servants fight, that I should not be delivered to the
Jews ; but now is my kingdom not from hence.
Secondly, they object to it because it is thus opposed to the
constitution of the apostolic church, in which there existed
ecclesiastical courts, as bonds of union between the churches.
See chapter IV.
Thirdly, they object to it because it destroys the original dis-
tinction recognized in scripture between the rulers or officers,
and the members of the church.
Heb. 13 : 17, 24. Obey them that have the rule over you, and submit
yourselves ; for they watch for your souls, as they that must give account ;
that they may do it with joy and not with grief ; for that is unprofitable
for you. Salute all them that have the rule over you, and all the saints.
Fourthly, they object to it because it unfits the church, in her
distinctive character, and through her own organization, to
perform her appropriate duty of extending the kingdom of
Christ throughout the world.
Matt. 18 : 19, 20. Go ye, therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost ; teaching
them to observe all things whatsoever I have commanded you ; and, lo, I
am with you always, even unto the end of the world.
Fifthly, they object to it because it gives an unrestricted, and
therefore unscriptural, power to its members in the government
of the church.
See chapter III.
Sixthly, they object to it because it deprives the pastor, or
any aggrieved member of the church, of the privilege of ap-
pealing to some court of review.
Acts 15 : 2. When, therefore, Paul and Barnabas had no small dissension
and disputation with them, they determined that Paul and Barnabas, and
certain other of them, should go up to Jerusalem unto the apostles and
elders about this qusetion.
SECTION IV.
Of the doctrine of the apostolical succession.
309. To what other doctrine, common to both Romanists and
prelatists, do you object f
To their doctrine of the apostolical succession.
310. Is it not important that there should be a regular suc-
cession of scripturally appointed ministers?
It is important as a matter of order, but it is not essential to
the salvation of souls, since a broken succession can never
frustrate the efficacy of the divine word, or an unbroken suc-
cession sanctify 'the doctrines of devils,' or the 'works of dark-
ness.'
311. Are there any zvho believe in the absolute necessity, in
order to covenanted salvation, of such a succession?
ECCI^ESIASTICAl, CATECHISM. 513
Yes; the popish church, and a large party in the episcopal
churches of America and of England.
313. IVhat is meant by this doctrine of apostolical succes-
sion f
By the prelatical doctrine of apostolical succession, it is
taught, that as Christ delegated all power to his apostles, so
have these apostles delegated it to the order of prelates in per-
sonal and perpetual succession; that these prelates are the
sources of all spiritual grace and authority ; are alone empow-
ered to ordain other ministers, so that without them there can
be no valid ministry at all; that they alone possess or can
bestow the gifts of the Holy Spirit ; and that without them, all
preaching and ordinances are vain, delusive, and deprived of
the promised blessing of Christ.*
313. Can this doctrine be proved from scripture?
No ; it is not even pretended that this doctrine can be found
in scripture. It is granted, that it is not clearly revealed in
the word of God ; but that it depends upon tradition and the
authority of the fathers. f This doctrine, on the contrary, is
actually denounced bv Christ ; and is opposed to scripture decla-
rations, warnings, and precepts, to its promises and prophecies,
to its facts and decisions, and to the only remaining commission
of the ministry.:^
Mark 10 : 42, 43, and 9 : 33-37. Matt. 23 : 8-11.
' 314. Can this personal succession be shown to have been
preserved in a valid and unbroken chain?
In order to show this, it must be proved, that the ordination
of every prelate in this entire succession was valid, first, as to
the form of ordination ; secondly, as to the subject of ordina-
tion; and, thirdly, as to the ministers of ordination, which is
an impossibility.**
315. Can this personal succession be proved as a historical
fact?
On the contrary, it cannot be proved, that the apostle Peter,
the first link in this chain, was ever at Rome, or that he was
ever bishop of Rome, or that he ever appointed a successor to
himself, as such. Neither can it be decided, whether there
were one or two bishops originally at Rome, nor who were the
first successors in that church ; while it is certain that many
invalidities have occurred in the progress of this succession,
*See the author's Lectures on the Prelatical Doctrine of the Apostolical
^"tSef Ml proof of this position in author's Lectures, pp. 73, 83, 87, 99.
103, 133, 134, 136.
tSee ibid, lect. vi. and vu.
**See ibid, lect. v.
514 ECCtEJSIASTlCAL CATECHISM.
both in its Romish, AngHcan, and American branches, and also
in all the other prelatic churches ; and that it has been broken
in numerous instances, and in innumerable ways.§
316. Are prelatics really and in fact successors of the apos-
tles f
Prelates are not successors to the apostles, in fact. They are
not apostles in the true sense of this title, which was limited
to the twelve ; nor in their call, which was immediately from
Christ; nor in their endowments for their office, which were
supernatural ; nor in their office itself, which was the oversight
and instruction of the whole world ; nor in their duties, which
involved the indoctrination, care, and government of all the
churches.*
317. Can this doctrine be sustained on the ground of reason?
No; it is most unreasonable, inasmuch as it substitutes the
theory of man for the word of God; the visible organization
and ministry of the church, for spiritual Christianity; ordi-
nances, rites, and forms, for doctrines and inward graces ; the
authority of the church, for the supremacy and headship of
Christ ; and the means of attaining salvation, by giving efficacy
to the truth, for that salvation itself.f
318. Does this doctrine necessarily lead to popery?
This doctrine necessarily leads to popery, because it invests
the church with all authority; because it subjugates the laity
and the ministry to prelates ; because it consigns to these pre-
lates the interpretation of the word of God ; because it has ever
formed the basis upon which the system of popery rests its
exclusive assumptions; because, wherever it has been carried
out, it has led to the introduction of the corrupt doctrines and
practices of the Romish church ; and because it is now leading
extensively to the same results, j
319. Is this doctrine also intolerant in its tendencies and
results?
That this doctrine leads to intolerance in spirit and in prac-
tice, is proved from its history in all past ages ; from the char-
acter and doings of many ancient and modern prelates ; from
its necessary tendency to exclude the laity from all ecclesiastical
jurisdiction, to consolidate a spiritual despotism, and to claim
absolute authority over the persons, conduct, and opinions of
its adherents ; from its bitter, sectarian, and uncharitable spirit
§See ibid, lect, viii. and ix.
*See author's Lectures, lect. x.
tSee ibid, lect. xiv.
$See ibid, lect. xi. and xii.
ECCLESIASTICAL- CATECHISM.
515
towards all other denominations ; and from its clear opposition
to civil and religious liberty4
320. liliot further objection have you to this doctrine of
apostolical succession?
I object to it, because it necessarily implies that the church
of Rome is truly catholic, apostolical, and indefectible in doc-
trine and practice, and that all other churches, being excom-
municated by it, are cut off from the church of Christ; and be-
cause it is schismatical, leading its abettors, like the ancient
heretics, to cut themselves off from all other christians, to assert
that they alone constitute the catholic church of Christ, and to
deny to all other branches of the church either a valid ministry
or efficacious ordinances ; and because it is thus contradictory
to the charity, to the spirituality, and to the divine character of
the gospel.f
321. Is this doctrine to be rejected because such claims might
be advanced only by prelatists?
On the contrary, presbyterians might far more reasonably
urge these claims. For as all their ministers are bishops; as
their bishops, at the reformation, were ordained by those in au-
thority ; as they can undeniably trace their succession upward
through the Romish, the Waldensian, and the Culdee churches,
to the very time of the apostles ; and as in their time bishops
were presbvters, and acted under the one and only commission
given by d'ivine appointment; it is therefore plain, that while
their ministerial succession is certain and unquestionable, that
of prelates never can be established.
322. Why, then, are we not to glory in this succession?
Because they only are true bishops of Jesus Christ, who are
called of God ; who receive his Spirit ; and who preach his truth
in its purity and its fulness ; this being the all-essential mark of
the church of Christ.*
323. What evils arise from the assertion, that this unbroken
succession of prelates is essential to a true church, to a true
ministry, and to all hope of covenanted mercy?
This doctrine would destroy all existing churches, and thus,
all hope of salvation ; since there is no church which can estab-
lish such a succession. It also fosters pride and ambition
among the clergy; lukewarmness, formality, and hypocrisy
among the laity; and carnality, contention, and animosity
among all protestant denominations. It strengthens popery,
by conceding its essential principles and its most arrogant de-
$See author's Lectures, lect. xiii.
tSee ibid, lect. xv. xvii. xviii. and xix.
♦See author's Lectures, lect. xx. and xxi.
516 ECCLESIASTICAL CATECHISM.
mands. And it strengthens infidelity, by implicating Chris-
tianity in a doctrine which is in itself unscriptural, in its ten-
dency hurtful, in its evidence baseless, and in its reasoning
absurd.
SECTION V.
The advantages and claims of the presbyterian church.
324. What claims, then, has the presbyterian church on all
her memhersf
She is scriptural in her character, ordinances, and doctrines ;
apostolic in her forms, officers, and order of government and
worship ; adapted to secure the religious liberty and prosperity
of all her members, and to extend the blessings of salvation to
the ends of the earth.
325. What other advantages does the presbyterian church
possess, to recommend her to all her members?
In her government there is found ample provision, according
to the word of God, for the preservation of order, free from all
confusion ; of peace and unity, free from schism and division ;
of the truth as it is in Jesus, free from all error and heresy ; of
piety, free from all scandal and profaneness ; of equity and
right, free from all maladministration, whether ignorant, arbi-
trary, or tyrannical ; of the honor and purity of Christ's ordi-
nances, free from all contempt, pollution, and profanation ; of
the comfort, quickening, and encouragement of the saints in all
the ways of Christ ; and of the honor of God and of our Lord
Jesus, in all the services of the sanctuary.
326. Name some of the further advantages possessed by
members of the presbyterian church?
They possess the right of choosing their own pastors and
elders ; they are neither subject to the spiritual despotism of a
priesthood, nor to anarchy and misrule; they can bring any
matter, — whether it be unfaithfulness in ministers and elders,
or in the other officers and members of the church, or errors in
doctrine, — before the church courts, composed of an equal pro-
portion of clergymen and of representatives of the people,
chosen by themselves, for investigation and decision ; and they
have the privilege and power, when their rights as citizens of
Zion are assailed, of appealing from one church court to an-
other.
327. Are not the principles of presbyterian polity, in perfect
agreement zvith the principles of civil liberty?
Yes ; in the equality of all her members and ministers ; in her
love of simplicity and order ; in her opposition to all unneces-
ECCLKSIASTlCAIv CATECHISM. 517
sary distinctions ; in her regard to the interests and wishes of
her members, as well as ministers ; in the open publicity of all
her doings ; in that model she has given for the exercise of the
principle of representation ; in that shield which she has thrown
around the person and character of the poorest of her mem-
bers; in that energy with which her various enterprises are
carried on ; in a word, in her perfect unity combined with dif-
fusiveness and universality, she exhibits all the principles and
features of true liberty, whether civil or ecclesiastical.
Matt. 28 : 19, 20. Go ye, therefore, and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost ; teaching
them to observe all things whatsoever I have commanded you : and, lo, I
am with you always, even unto the end of the world. Amen.
328. IVhat is the duty of members of the presbyterian
church, toward members of other christian churches f
They should respect their religious opinions and practices;
avoid all bigotry and prejudice ; abstain from all officious con-
troversy, and underhand proselytism ; reciprocate all acts of
christian courtesy and kind regard ; and co-operate with them
in the promotion of every good word and work.
329. What, then, is the claim zvhich the presbyterian church
makes upon the regards of all her members?
She claims to be regarded as a true and pure church, having
the pure word preached, and the sacraments duly administered ;
and as an entire and perfect church, having that apostolic form,
order, and ministry, which can be traced back to Christ and his
apostles. But while her discipline is the best, she does not wish
it to be regarded as the only form of church government that
gives validity to ordinances, or hope of salvation.
SECTION VI.
Of the relation of the presbyterian church to the world.
330. In what relation does the church stand to the world?
Christ has appointed his church to be the salt of the earth,
that it may be preserved from premature destruction ; to be the
pillar and ground of the truth ; and to be a missionary associa-
tion, to send forth teachers, and gather all nations unto Christ.
Matt. 5 : 13. 1 Tim. 3 : 15. Matt. 28 : 19.
331. What is the duty of the church as the salt of the earth?
As the earth is preserved only for the sake of the church, it
is the duty of the church carefully to retain its purity, and to
show a good example to all around ; lest, having lost its savor,
the judgments of God should come upon the world.
Mat. 24 : 22 ; 5 : 13, as above.
518 e;cci.£;siasticai, catechism.
333. What is the duty of the church as the ground of the
truth r
It is the duty of the church, as the ground of the truth, to
preserve and circulate the scriptures, pure and entire ; earnestly
to contend for the faith once delivered to the saints ; and to
adorn the doctrine of Christ by exhibiting in its members a
walk and conversation becoming the gospel, that others, seeing
their good works, may be led to glorify their Father who is in
heaven.
2 Tim. 2: 2. Jude 3. Tit. 2: 10. Matt. 5: 16.
333. IVhat is the duty of the church to the world as the pillar
of the truth f*
It is the duty of the church, as the pillar of the truth, to con-
sider herself as a missionary association, organized by Christ,
for the promotion of God's glory, in the evangelization of the
world.
Rom. 12 : 5-8. Rev. 22 : 17. Gal. 4:18. 2 Cor. 12 : 15. Acts ch. 13
and 15.
334. What has Christ promised with regard to the future
destiny of the church?
Christ has promised, that all countries shall yet be filled with
the knowledge of the Lord ; and that with the ingathering of the
Gentiles, the Jews shall be restored to their forfeited privileges,
and made full partakers of all the blessings of the gospel.
Rom. 11: 25-27. Matt. 28: 19.
335. What influence is the church fitted to exert upon the
state of the zvorldf
As all misery sprung originally from sin, so is it maintained
only by its continuance. And thus, when Christianity shall be
extended over the whole world, poverty and disease will be
greatly decreased, while that which remains will be softened by
the exercise of faith in God, and the sympathy of our fellow-
men ; — the happiness and prosperity of individuals will be in-
creased, by the restoration of communion with God, and ob-
taining his blessing according to his promise, the faithful
performance of the duties which men owe to each other, and
promotion of truth, peace, and love among all men; — the re-
sources of nations will be increased, and their expenditures
diminished ; — and the general happiness of mankind will be
promoted, by the acquisition and enjoyment of health and
wealth, the diffusion of industry, temperance, and morality, by
providing conscientious servants, neighbors, and friends, and
by establishing confidence, and diffusing intelligence, kindness,
*The reference is to pillars as anciently used for proclaiming to the
world and to furture times the knowledge of great events.
ECCLESIASTICAL CATECHISM. 519
respect, meekness, and prudence, among all ranks and classes
of society.
Eph. 5: 6. Isa. 32: 15-18. Rev. 3: 20. Job 36: 11. Rom. 13: 7-10.
Luke 2: 14. James 2: 5. Ps. 117: 17. Prov. 15: 6. Eph. 6 : 3. 1
Thess. 4: 11, 12. Matt. 5 : 5, 9. Prov. 14: 34.
336. Why, then, is it the especial and imperative duty of the
Presbyterian church, and of every member of it, to engage with
all their pozvers in the great work of spreading the gospel
throughout the earth f
Since it is thus the great end and duty of the church to act as
a missionary association, this also must be the great end and
duty of the presbyterian church, as a branch of the catholic
church ; and since the purest form of Christianity will be the
most efficacious in imparting its blessings, it is therefore the
especial duty of every member of this church, which derives
all its doctrines, polity, and worship from the pure word of God,
to labor earnestly for its extension to the ends of the earth.
A Sabbath School Teaching Service
for the Whole Church,
Instituted by
Christ
IN SEVEN ARTICLES
7^
By rev. THOMAS SMYTH, D. D.
1872
EDITORIAL NOTE.
The following treatise on the Sunday School was first pub-
lished in October and November, 1872, in a series of seven
article in the Earnest Worker, then a weekly periodical pub-
lished in Richmond, Virginia, and edited by Rev. Dr. E. T.
Baird.
These articles are among Dr. Smyth's last published writings.
They display unimpaired vigor, and unabated interest in the
activities and welfare of the Church. His matured view of the
true ideal of Christian life and service on the Sabbath was as
follows: The whole congregation, including children, should
assemble for worship at the morning preaching service; the
whole congregation should assemble in the afternoon for the
Sabbath School teaching service, the competent members not
engaged in teaching to engage in local afternoon mission work;
Sunday evenings should be devoted to the cultivation of family
religion at home, the father being the family priest, and sacred
songs occupying much of the time. These home gatherings
should be family gatherings.
His view of the Sunday School would practically coincide
with this proposition : The Sunday School is not a department
of the Church, nor the nursery of the Church ; it is the whole
Church united in learning and teaching God's Word.
J. W. F.
A CARD.
To the Brethren, the Ministers, and Elders of the Presby-
terian Church in the United States : — There are two subjects of
immediate practical importance to all our churches, and to
every Christian's business and bosom, on which I have long
thought carefully, upon which I would beg leave to call your
prayerful and self-introspective attention, as parting counsels
from such an one as Paul the aged, believing, as I do, that their
adoption, with a due regard to the circumstances of each, would
greatly promote the prosperity of our Zion, and the spiritual
activity, usefulness, and happiness of every Christian, while
living, and when dying, and make them after death as stars to
shine, and give light to them that sit in darkness, while they
occupy their bright spheres in the firmament of heaven. The
first subject is, "A Sabbath School Teaching Service for the
whole Church, instituted by Christ ;" and the second is, "The
privilege and duty of every Christian making his will, and dis-
posing of his property, whether much or little, with a due re-
gard to the claims of Christ." Thomas Smyth.
Charleston, S. C, September, 1872.
A SABBATH SCHOOL TEACHING SERVICE FOR
THE WHOLE CHURCH, INSTI-
TUTED BY CHRIST.
CHAPTER I.
THE INSTITUTION AND AUTHORITY OF CHRIST ESSENTIAL.
Every one will admit that, as labourers together with God,
in the great field which is the world, we would work with far
more enthusiastic alacrity and joy, if we felt assured that His
eye was upon us in approving smile, and that we followed
closely His ascertained method of procedure. If the presence
of Boaz among his reapers must have been both inspiring and
heartsome, how soul-animating will be the personal presence,
example and counsel of the Divine Sower of the incorruptible
seed, in the hearts of sinful man. The evidence of a divine
institution for a Sunday School teaching service in the church,
not only, as at present, for the children and youth, but also for
its adult and older members, is, therefore, very desirable, if
such a work is, or ought to be undertaken by our Zion.
It has ever been one glory of the Presbyterian church, that it
admitted nothing into its system of doctrines, or its order of
divine worship, or its training and discipline of its members,
which is not by good and necessary inference drawn from the
Word of God, its only recognized infallible rule of faith and
practice, "unto which nothing is to be added, whether by new
revelations of the Spirit, or traditions of men." Our church
has, therefore, always been in the highest degree conservative,
slow to alter, or introduce, what it has received as delivered
by the fathers, and consecrated by their hallowed memories, and
their blood-stained testimonies. Hence, Sunday Schools, in
their modern form, have been slowly and cautiously admitted
into its policy, after the severest scrutiny of their principles and
practical results. A prejudice against them has been very com-
monly indulged, based upon the supposition that they are a
modern innovation, and a form of humanly devised voluntary
association, separate and independent of the church. This
prejudice derived strength from the fact that such voluntary
associations, under the name of Sabbath Schools, have, in latter
days, been extensively formed, with ever increasing power and
popularity, and that in their earlier period they were designed
chiefly to supply the want of primary education among the most
526 A SABBATH SCHOOL TEACHING SERVICE.
ignorant classes. And although the intuitive consciousness of
the church, under the teaching of the Holy Spirit, has been in-
creasingly awakened to a conviction of the great importance
and benefit of Sabbath Schools, and has to that extent employed
their agency in connection with its other means of instructing
children in the first principles of the oracles of God, there have
still existed serious doubts and difficulties as to the relation in
which such schools stand to the church, and consequently, as to
their rightful province and authority. This state of feeling
was very fully brought to light in the extensive and able discus-
sion of the General Assembly of our Southern Presbyterian
Church, on the subject of Sabbath Schools, about three years
since. It was to me a matter of as much surprise as of painful
regret, to hear many brethren, whom I know and love for
eminent talents and piety, express themselves as openly opposed
on principle to Sabbath Schools, or languidly indififerent to
them, or as being merely a supplementary or auxiliary help, to
be employed with great moderation and careful inspection, one
pastor even declaring that he advised his people not to send
their children to Sabbath School.
Since that time, and chiefly owing to the faithful and devoted
labours of our Committee of Publication, there has been a great
change in the general views and feelings of the church. The
Sabbath School has been adopted by every church as its own
agency. Every session has been called upon to take oversight
of their Sabbath School, and to throw into it the energies of the
church. A column has been added to the ecclesiastical reports
for Sabbath Schools. The Children's Friend has been pub-
lished every fortnight as a Sabbath School paper, adapted to
the wants of children and parents. The Earnest Worker has
also been issued, and edited with growing ability and care, with
a more special adaptation to pastors, superintendents, and teach-
ers. The plan of a systematic course of teaching by a series of
lessons, to be adopted by all the schools, upon the gospel of St.
Matthew, has been used for the last two years. Many of our
ministers also have adopted this uniform system of lessons as a
basis for their weekly expository lecture, and it was even pro-
posed, in a very able and timely report, on the Bible, in the last
General Assembly, that ordinarily, when there is more than one
service a day in any church, one at least be devoted to the read-
ing and exposition of the Scriptures, and that in this reading
and exposition, the people all, and more especially the children
of the church, be encouraged to take with them into the pew a
copy of the sacred Scriptures, thus to impress the passages read
more deeply on their memories. A number of very interesting
papers have appeared in the Earnest Worker, all tending to
show that throughout our church the Spirit is leading the minds
A SABBATH SCHOOL TEACHING SERVICE 527
of our breathren to feel after, if haply they mig^ht know fully,
the whole mind of Clirist, and the comj)lete duty of the church
in regard to this all-important subject.
One of these, from which I quote, written by a layman, is
designed to urge, if not considered impracticable, the propriety
of uniting the whole congregation in the Sabbath School exer-
cises, having every individual old enough to attend to take part
in them, either as scholars or teachers :
"What a beautiful spectacle it would present. The whole
church of Christ assembled each Sabbath to spend an hour or
two in the study of God's word ; Christians who have been
striving to walk in the fear of God coming to learn that way
more perfectly, and bringing their children and friends with
them. It seems that God would be there to enlighten them by
His Spirit, and cause their hearts to burn within them while
they listened to the voice of the Saviour. The afternoon
might be devoted to such a school, without damage to the
church resulting from the loss of the pulpit services, and the
preaching could be postponed until night. In this plan the
church, as an organized body, through its sessions and its pas-
tors, and the church, as it is constituted of individual members,
is called to the labour of love which promises rich blessing to
all who are concerned in any way in the work. It makes the
Sabbath School an institution of the church. It unites the
church in one combined effort. It establishes a homogeniety
of purpose, of effort, and of influence among all the people of
God. It creates a sympathy for each other, and draws them
nearer together in bonds which are hard to sever. It enlists the
talent, the energy, and the piety of the church for Christ and
His kingdom."
Another writer in the Earnest Worker, signed "L," expresses
the same view of the Sabbath School. Says he :
"I wish the school in connection with my Church to embrace
the zvhole congregation, in some capacity; and the instruction
which it is designed to secure, to engage the efforts of parents
and children day by day throughout the iveek. In other words,
I would have the Sabbath School to be the coming together of
the whole congregation, the pastor and elders — the spiritual
shepherds of the flock — and the families — the constituent ele-
ments of the Church — for the systematic study in concert of
God's holy word.
"The system of uniform Scripture lessons, now so generally
used, appears to be eminently adapted to such a purpose as I
have mentined, if it were only thoroughly ivorked. And the
question with me has been how to work it so as to accomplish
the end desired. I have a plan before my mind which I have
not yet put in practice, but hope ere long to test. Meantime,
34 — VOL IV.
528 A SABBATH SCHOOL TEACHING SERVICE.
however, I would direct the thoughts of others to the same
point, and invite the views and suggestions of those who have
had a larger experience in the work."
A third writer, also in the Earnest Worker, has expressed
the same views of the duty of the Church arising from the con-
duct of the primitive Christians of Judea, when scattered
abroad by the first persecution.
These views have taken root among other denominations, in
other parts of our own country and Great Britain, and have been
adopted by the most eminent leaders of the Sabbath School
enterprise, as, for instance, Dr. Vincent, Mr. Turnbull, &c.
And there are quite a number of churches that are acting prac-
tically upon this plan. We may well believe that this concur-
rent centralization upon the same views of the relation of the
Sabbath School to the Church, and of the duty and privilege
of the church to organize them with a Sabbath School teaching
service on the Lord's day for the whole church, proceeds not
from men, but from the Holy Spirit, leading people of every
denomination who call upon the name of the Lord Jesus Christ
as both theirs and ours, to return to what I believe was Christ's
own instituted plan of working for the church ; and that which
was followed in the best and purest days of apostolic and primi-
tive Christianity ; and which, in some form of essential unity,
was adopted by the Reformers in their frequent expository lec-
tures on the holy Scriptures, book by book; in their teaching
ministers or doctors; in their catechisms and catechetical
classes, which were for most part held, as in many parts of
Scotland and Ireland to the present time, on the Lord's day, and
in the presence of the whole congregation.
It will be remembered, also, as affording strong presumptive
ground for the expectation of Divine authority for this plan,
that under all the former dispensations of the church, children
and youth were united with their fathers in all covenant privi-
leges and obligations, and in all their public assemblies for
learning, reading, and expounding God's word. I may there-
fore hope, in proceeding to develop such a divine institution for
a teaching service for the whole congregation as one of the
regular services of the Lord's day, that I will be enabled to
show, that, by good and necessary inference, it is plainly taught
by Christ Himself in His great commission, and in the exposi-
tion made of that by the first apostolic commentators.
CHAPTER II.
OUR lord's great commission and charter of the church.
In the discussions of the Assembly of 1872, the Rev. Dr.
Armstrong said that "the church in every age has its own
pecuHar mission. The grand characteristic of the ecclesiastical
history of this age is the fact that the church has waked up to a
sense of the true meaning of the command of Christ, 'Go ye
into all the world, and preach the gospel to every creature,' we
begin to realize the full extent of our duty as Christians in
spreading the glad tidings of salvation throughout the world.
The church of the future will be a missionary church." To
this I say heartily, amen, amen, so let it be, so may it be. I
would, however, supplement Dr. Armstrong's observation, by
saying that the church is waking up to a sense of the true
meaning of what constitutes one-half of the command of
Christ — that is. His commission and charter of the church —
"making disciples of all nations, and baptizing them, teaching
them all things whatsoever I have commanded you." We begin
to realize the full extent of our duty as Christians in fulfilling
to the children, youth, and adult members of the church, this
great commanded duty in organizing and systematically in-
structing them in the "all things whatsoever Christ has com-
manded," remembering that Christ claims in giving this com-
mission all power in heaven and upon earth over the souls of
men by His gospel, and of securing the propagation, preserva-
tion and perpetuation of His church everywhere, both among
Jews and Gentiles ; and that Christ promised in the exercise of
that omniscient, omnipotent and omnipresent power, to make
the labours of His people, in faithfully carrying out every part
of this divine commission, the wisdom of God, and the power of
God, unto salvation, to the end of the world.
What, according to our Lord's commission, is the church?
It is, in brief, Christ's authorized instrumentality for carrying
on among the sinful race of men, to the end of time. His own
great work of salvation, sanctification and eternal redemption.
I say it is Christ's instrumentality, not Christ's substitute, or
vicarious, autocratic agency. It is Christ himself still present
by His own power and Spirit, operating in the hearts, and
through the minds, and hands, and influence, and means, and
activities of His people. What then, according to His own
commission, are the functions to which this church, as it re-
ceives power from Him, is to devote its energies ? To under-
stand this, in its completeness, we must combine the commission
as given in the separate records of the evangelists, Matthew
530 A SABBATH SCHOOL TEACHING SERVICE.
and Mark. Matthew, writing more distinctly with a reference
to the Jewish mind, by whom preaching wovild be implied in
organizing, discipHng and teaching, dwells on these ; while
Mark, adapting his biography more especially to the Gentile
world, who were at that time in universal, heathenish ignorance,
implies all under the great function of preaching. Taking their
combined scripture record together it reads thus, "And Jesus
said unto them," — that is, to the 500 brethren then constituting
His visible church — "ye shall receive power after that the Holy
Ghost is come upon you, and ye shall be witnesses unto Me,
both in Jerusalem, and in all Judea, and in Samaria, and unto
the uttermost parts of the earth. And He said unto them, all
power is given unto Me, in heaven and in earth ; go ye, there-
fore, into all the world, and preach the gospel to every crea-
ture, and teach" (or as the margin reads, "disciple") "all na-
tions, baptizing them into the name of the Father, and of the
Son, and of the Holy Ghost ; teaching them to observe all things
whatsoever I have commanded you : he that believeth shall be
saved, but he that believeth not shall be damned. And these
signs shall follow them that believe," &c., &c. ; "and lo! I am
with you always, even unto the end of the world. Amen," —
that is it shall certainly be so. "After the Lord had thus spoken
unto them, He lifted up His hands and blessed them, . . . and
they worshipped Him. And they went forth, and preached
everywhere, the Lord working with them, and confirming the
word wdtli signs following. Amen."
Now it is most manifest that here the functions of the church
are distinctly divided into three — 1st. Preaching ; 2d. Discipling
by baptism ; 3d. Teaching the all things of Christ. The first
great function of the church, therefore, to all nations as alike
guilty, is "Preach the Gospel," (keeruxate to euaggelion
PASEE TEE KTisi.) The sun of this function, on which it is not
my present business to dwell, is making known as a herald or
ambassador the glorious news of amnesty, pardon and eternal
life from God, reconciled through our Lord and Saviour Jesus
Christ, and His living and dying work of meritorious, effica-
cious and vicarious atonement and righteousness.
To this function of the church, its attention has been almost
exclusively directed, the other parts of the commission being
considered as merely supplemental, or incidental, and not, as
they manifestly arc, both in zvords and in nature, distinct, and
distinctly authoritative and essential.
Second. As the late Duke of Wellington said to a Lord
Bishop, who was ridiculing the folly of foreign missions, "My
Lord, how reads your commission, for to a military man, a
clear understanding of that is the first and all-important duty."
I therefore proceed to read from our Lord's own words what is
A SABBATH SCHOOL TEACHING SERVICE. 531
further contained in His commission, or charter of the church.
Accorclincj to Matthew, Christ says, "Go ye, teaching," or as
the margin reads, "making disciples of all nations by baptiz-
ing THEM," &c. As Valpy, with all the critics, says, there is
here an evident distinction'between this word rendered in our
English text teaching, but in the margin, making disciples of,
and the word rendered teaching in the next verse. There are
five Greek words, which our English version has in one or more
places translated teach, didasko, kataggello, matheETEuo,
KATEECHEO, and paideuo. Of these, the most proper and con-
stant is the word didasko, which is used in one form or other
hundreds of times in the New Testament. In regard to the
other terms which are very rarely rendered by teach, their
meaning must be regarded only as secondary and figurative.
As Dr. Campbell, sustained by Bloomfield (Crit. Digest), and
recent critics, justly observe, there are three things here en-
joined: I. To convert to the faith. II. To initiate by baptism.
III. To instruct those so organized in all the practical duties
of a Christian life, as made known in Christ's all things com-
manded. The term here translated teach, is, as Bloomfield
says, "clearly important and emphatic, and signifies to make a
disciple of," or in other words, to initiate into an organized
church, or school, under Christ, the great Teacher, or Master,
the persons of all nations. This is the meaning entertained by
a host of the ablest critics, and by the Syriac version, which is,
make disciples. This use of the word disciple was formerly
common in our language, and found in Shakespeare and Spen-
cer. The word occurs only four times in the New Testament,
and always in this sense, "to make a disciple of." The term
disciple is the standard word in the New Testament for Chris-
tian, being used two hundred and fifty times. In conformity
with this, the name every where given to Christ, and used
numberless times, is Master (didaskalos) Teacher. The term
MATHEETEES, or disciple is applied, not only to those already
learned, but to those who are learning, or in course of instruc-
tion. These comprehended persons of every age, and were
called baptized children, nepiobaptistai. This is in accordance
with Hebrew and classical usage, among whom it was common
for parents and guardians to commit, or entrust, children to
certain teachers, or to bring them to school, or put them to
trades, or professions, where such children zvere called disciples.
Timothy was a disciple from childhood, Justin Martyr, and
Origen both illustrate this as a fact in the Christian policy.
Among the Jews, children as infants were circumcised and
brought into covenant, and all those who were the children of
Gentile proselytes were not only themselves called disciples
but were baptised. The Christian rule, therefore, as laid down
532 A SABBATH SCHOOL TEACHING SERVICE.
by the apostle, is that children should be made disciples of, and
brought up in the fear and nurture of the Lord.
The meaning" therefore of this branch of Christ's commission,
is precisely this : "After sinners shall have been converted by
the preaching of the Gospel they shall be organized into con-
venient schools, that is churches, assemblies or associations as
pupils, learners, disciples, under Christ the great teacher, to be
instructed in His commanded "all things."
The words of Mark, "Whosoever helieveth," correspond
with, and are included under the term employed by Matthew,
make disciples of all those who embrace the Christian doctrine,
and engage by baptism to obey all things which Christ has
commanded. It will be noticed here that all who thus believe
are to be enrolled or matriculated as disciples or learners in
Christ's school.
We are thus brought to the third great function of the
church, which is, on Christ's own day, systematically, to in-
struct those thus initiated into its several churches as disciples,
or learners, in the "all things" whatsoever Christ has com-
manded. Here Christ speaks personally as the didaskalos,
the great teacher, master and head of His school, using this
zvord by zvhich He had been constantly addressed, and thus
organizing His own Church, after the model of His own school,
in which He daily instructed His disciples, opening their minds
to understand the scriptures, and beginning at Moses, teaching
them all things concerning him, taught in the prophets and in
the Psalms. In addition to these "all things" contained in the
Old Testament scripture, Christ promised that He would send
upon His apostles the Holy Spirit, by whom all things whatso-
ever He had taught them should be brought to their remem-
brance ; and thus giving us His gospel biographies, which holy
men wrote as they were moved by the Holy Ghost, and that
what they could not hear from Him, while He was with them,
the Holy Spirit should move them to write for the completion
of the all scripture as given by Him, and which is profitable for
doctrine, for correction, for instruction in righteousness, that
His believing disciples might be perfectly instructed, and made
wise unto salvation ; and this we have in the Acts of the Apos-
tles, the Epistles, and the book of Revelation. Hence in the
Bible we have contained "the all things" whatsoever Christ has
commanded. The Bible, therefore, is the text book in which
all who become, by believing faith and repentance, disciples of
Christ and members in His particular Church or School shall
be systematically and mutually instructed.
CHAPTER III.
Christ's commission, as expounded and carried into practice by his
apostles.
In the second chapter of Acts, we have an account of the out-
pouring of the Spirit upon the disciples, and its wonderful re-
sults on the day of Pentecost. When the great multitude who
assembled at that feast from various countries, speaking various
languages, heard every man in his own tongue the apostles
speak, they were so astonished, that many were ready to say
these men are drunken. The Apostle Peter, however, as the
voice of the whole, vindicated the disciples against such a
charge, and declared that all they saw and heard was but the
fulfilment of distinct prophecy, (see v. 15-21,) and continued,
in his most memorable recorded sermon, to show that all the
prophecies, and promises and covenants of God had been real-
ized in the life and death and resurrection of Christ as the
Saviour of all men. And when they were pricked in their
hearts, and cried out, "Men and brethren, what shall we do?"
Peter said unto them, "Repent and be baptized, every one of
you, in the name of Jesus Christ, for the remission of sins, and
ye shall receive the gift of the Holy Ghost, for the promise is
unto you and your children, and to those that are afar off, even
as many as the Lord our God shall call." Let us notice here a
glorious exemplification of Christ's promise, power and spirit
in the believing fulfilment of His commission: 1st. We have
here the preaching of the gospel, with its call to repentance, and
the acknowledgment of Jesus as the Messiah ; and to a solemn
profession of belief in His doctrine, and devotion to Him and
His service. 3d. We have here baptizing and organizing into
a visible church or school of Christ, with a view to fuller and
continued instruction in the "all things" which Christ com-
manded. 3d. We have a succinct account of the first order
and worship of Christ's churches, see v. 41. We there are told
that all who are thus discipled, that is, brought into a school or
church capacity under Christ, the Great Teacher, or Didaska-
LOS, were in the regular or constant practice of meeting to-
gether, receiving and imparting mutual instruction in the in-
spired doctrines of the apostles, and in commemorating the
Lord's supper, and making spiritual sacrifices of their property
for the common benefit of the whole Church.
The apostle also makes known that the promise, (the Epag-
GELiA,) is ours, and shall belong to all believers to the end of
time. It is important, therefore, to understand clearly all that
is implied in this great privilege and blessing. The word
promise, is identified with the term covenant, when we are
told of the "covenant of promise," since God's promises are all
covenants, and all God's covenants are promises ; and while it
534 A SABBATH SCHOOL TEACHING SERVICE.
is true that the promise contained in Joel refers especially to
the fact that the Christian dispensation would be eminently the
dispensation of the Holy Spirit, this promise itself is called, in
Ephesians i. 13, the Holy Spirit of promise. In Acts iii. 25,
the same apostle, Peter, in a subsequent discourse, makes known
that we are the children of the prophets and of the covenants
which God made with our fathers, saying unto Abraham, and
"in thy seed shall all kindreds of the earth be blessed," thus
identifying the promise with the covenant. This promise is, by
the Apostle Paul, also identified with the covenant made to
Abraham, at length, in his epistle to the Galatians. The use of
this word, promise, or Epaggelia, in the New Testament, is
unquestionably in reference to the original promise or covenant
made with Adam, and with all the patriarchs, and all the pro-
phets which receives its full and final fulfilment in the incarna-
tion and work of our Lord and Saviour Jesus Christ, and in the
establishment of His Church and kingdom in the earth. It is
called by David, "the everlasting covenant ordered in all things
and sure, which is our salvation, and all our desires." Under
this covenant or promise, the church or kingdom of God was
more fully organized and developed in its true character of
universality and spirituality under Abraham, in whose seed,
that is, Christ, all that was prefigured and typified through
Him was gloriously accomplished.
Looking back then to the nature of the church universal, as
developed under Abraham, we find: 1st. The gospel preached,
as we are distinctly informed it was, to Abraham, and through
him, to all who became members of the church. 2d. We find
the church thus gathered by the preaching of the gospel "before
unto Abraham" was organized, and discipled by the initiating
sign and seal of a believing reception and profession of faith in
the gospel, as embodied in the person and work of the coming
Messiah. 3d. We find both parents and children united to-
gether under Abraham, the patriarchal teacher and type of the
great Didaskalos or Teacher to come. All who became prose-
lytes by faith were so discipled. 4th. We find the "all things"
of Christ, as then made known, and through previous dispen-
sations, diligently taught by Abraham, who is commended by
God for his faithfulness in discharging this duty, by taking the
oversight of Christ's school, and commanding, that is, seeing
all needful instructions imparted ; not only to his natural, but
also to his spiritual seed.
That under the Old Testament economy, it was the inevitable
custom to assemble the children and youth in all seasons of
public instruction, is made evident by Joel, in the passage re-
ferred to by Peter, in this same discourse, when the prophet,
in his description of the gospel times and church, says, in chap.
A SABBATH SCHOOL TEACHING SERVICE.
535
ii 15 "Blow ye the silver trumpet in Zion, ' the appointed way
of convening assemblies, "sanctify a fast," gather the people,
sancdfy the congregation, assemble the elders, gather the ch.l-
Zn, and those%St suck the breast Let the bridegroom go
forth from his chamber and the bride out of her closet. Let
the pr ests, the ministers of the Lord, weep between the porch
and the aliar. And it shall come to pass, that I will pour out
My spirit upon all flesh, and your sons and your daughters
shall prophesy; and your old men dream dreams; your young
men shalf see visions ; and also upon the servants, and upon the
handmaids, in those days I will pour out My spirit. it is
thus made certain, that in accordance with all preceding r>ro-
phecies. the Christian church as we have seen it is by Christ s
commission required to be His instrumentality. 1st. In making
known His glorious gospel to every creature. 2d. By organ-
izing converts into convenient schools or churches by the sacra-
mental seal of the initiation into Christ's visible church, and the
visible profession of faith in, and obedience, to Him. 3d By
arranging so that all persons so converted to the faith, whether
they becSme ministers, or elders, or deacons, or Christ s dis-
ciples, are associated together as pupils or learners, to be taugh
by Cid the Holy Ghost in Christ's school. 4th. I tis equal y
evident, that this school must include all, whether they be old
men, old women, young men, or young maidens ; children or
youth, and infants also; so far as the solemn act of sacra-
mental initiation is concerned, and union with the visible church
as disciples is formed, even children upon the breast, all are to
be made disciples of, all to be considered as pupils or learners
in Christ's school, and all are to be, as they become capable,
taucrht all things whatsoever Christ has commanded, it is evi-
dent lastly, that in receiving this mutual instruction in these
"all things," all these disciples are to be assembled together as a
solemn act of worship at the customary time of God s appointed
worship, and on the Lord's day. In further proof of this, i
would only refer again to the v. 41 of this chapter where we
find a delineation of the first order and worship of Christian
churches "And all those who had been made by baptism dis-
ciples of, continued steadfastly together, and more especially
on the Lord's day, in preaching, communing, m mutual instruc-
tion, in prayer, and in the liberal communication of their
woridlv means for the benefit of their common cause. In illus-
tration of what has been thus proved, I will, m conclusion refer
to the case of the Berean disciples, who are so commended in
the subsequent records of apostolic labour for thus assembling
themselves together for the purpose of mutual instruction and
examination of the scriptures concerning the things preached
unto them by the apostles, whether these things were so.
CHAPTER IV.
A SABBATH SCHOOL TEACHING SERVICE FOR THE WHOLE CHURCH, THEREFORE,
INSTITUTED BY CHRIST.
It will now I think be advisable to make a resume, in distinct
form, of the certainty of the facts which we have ascertained,
not on the ground of conjecture or probability, but by plain and
necessary deduction from the terms employed by Christ and His
inspired apostles in stating to us His great commission and
charter of the Church, and His divine authoritative appointment
of what that commission requires.
I. We have the preaching of the Gospel as the standing
ordinance which, by the demonstration and especial working of
the Holy Spirit, is made the power of God, and wisdom of God
to the salvation of impenitent, unbelieving, and guilty sinners.
To enable the church to carry on this function most success-
fully, Christ, as the Lord of the Sabbath, which was made by
Him for man, and not man for the Sabbath, and which He has
appropriated since His resurrection from the dead as the Lord's
day, has set apart one entire day in the seven, for rest from
all worldly employments, and exclusive devotion to all spiritual
interest. To make this both possible and pleasant, Christ has
adapted all the laws of man's nature, and of the world which
he inhabits, so that all earthly happiness shall be promoted by
the holy consecration of the Sabbath ; and that, instead of inter-
fering with man's worldly prosperity and all reasonable enjoy-
ment, these will be immeasurably enhanced. Christ has thus,
as the Lord of nature and of man, given to His Church its
working day, the most common and familiar names of which
are Sabbath and Sunday. Attaching to those epithets what-
ever work or service the church engages in during that day, it
is properly called Sunday or Sabbath work.
IL This preaching is self-evidently but a third portion of
what Christ has instituted, and made the privilege and obliga-
tion of His Church, to carry on. I have shown, beyond all
possible cavil, that the Church is just as solemnly bound, practi-
cally, to obey the two remaining functions to which it is called.
Christ calls upon the Church to recognize Him, not only as a
Prince, a Saviour, and a Priest, but as the great Didaskalos
or Teacher, or Prophet. He has Himself selected this term
DIDASKAI.OS, the distinctly proper word to express the idea
teacher or instructor, and assumed it as His own constant and
familiar title, while here upon earth among His disciples, and
as still His self-chosen and recorded name by which He would
have His Church recognize Him to the end of the world. And
A S-\BBATH SCHOOL TEACHING SERVICE. 537
that no caviling criticism may abridge the full significance of
this title, we have it defined, Rom. ii. 20, as "the teacher of
babes," nkkpioom. Christ has also, by the exercise of the same
divine authority and wisdom, selected as the most common and
familiar name for those who believe upon Him with the heart
and confess Him with the mouth, the corresponding name of
(matheETOi,) disciples, pupils, learners, those who are in the
course of receiving instruction. Thus we have the great
Teacher or Superintendent, and the scholars, and we have also
the school, for the Church is under imperative obligation to
associate or organize the scholars into convenient schools, under
Christ as their great Teacher. And for this purpose Christ has
provided a solemn badge of initiation or matriculation, which
is baptism. Every church is, therefore, by its own nature, and
b}' the terms of its charter and commission, a school of Christ.
It is the glory of the Church that it is Christ's established school
for eternity, in which His lost and ignorant children shall be
made wise unto salvation, and after graduation in this school,
attain unto the perfection of manhood in that higher life, and
its more glorious nature and consummated activities of the
soul.
HI. We have thus seen that Christ makes known to the
Church the Sabbath as its working day ; Himself as the great
DiDASKALOS or Teachcr ; every professing believer as a scholar
or learner under Him, and every church as an organized school
of Christ, to fit and prepare men for the higher life and work
of the eternal ages. Hence we have, as divinely instituted by
Christ, a Sabbath School, composed not of a portion, but of all
His professedly believing people ; not of the children merely ;
not of youth, male or female, merely ; not, merely, of those who
choose voluntarily to connect themselves with it, or to remain
in it ; not of those, merely, who may, by reason of gifts, or tal-
ents, or graces, take more especial interest or delight in it ;
not to those merely, who may be most earnest, emulous, and
spiritually ambitious ; but of all and every one, who by the
preaching of the Gospel, and the spirit making that preaching
effectual to hopeful salvation and professing of Christ's name
and service, have been initiated as scholars or learners. Do
we not then have, as instituted by Christ Himself, in His own
commission of His Church, in every particular congregation, an
organized Sunday or Sabbath School of Christ, united together
by solemn bonds of profession, for the purpose of receiving
instruction from Him, and through those who have been called
and selected as His co-labourers together with Him?
IV. This leads us to notice the provision made for authorized
subordinate teachers, in these schools of Christ. All who are
called by the preaching of the gospel, and thus selected or
588 A SABBATH SCHOOL TEACHING SERVICE.
chosen by Christ out of the world, endowed by Him with their
several natural and acquired capacities and gifts ; whether of
knowledge, or wisdom, or experience, or utterance, or persua-
sive influence ; all are given by Him to the Church ; united to-
gether as one body, with its many members or organs, all dif-
fering in gifts, talents, and fitness for receiving or imparting in-
struction. Christ, therefore, leaves His people, in the exercise of
a wise discrimination, to arrange the elements He has gathered
together, according to their several characteristics. All are to
be arranged, for convenience and edification, into classes ;
under suitable teachers, superintendents and pastors. This is
in accordance with the teaching of our standards and the in-
variable order of our churches, that in all things, not of the
essence of doctrine, Christian wisdom and expediency should
arrange the circumstances connected with the worship and
service of God. Thus then we have the divinely instituted
Sabbath or Sunday School service for all the members of the
Church, and provision made by Christ for the continual supply
as needed of teachers and scholars.
V. It only remains, in this section, to show that Christ has
also thoroughly furnished His Church for the perfect discharge
of all these duties, by providing a text book, for the use of His
school, and for that teaching service which He had instituted
for the whole congregation, as one of the most important exer-
cises of His own Sabbath day. And that we find in the Holy
Scriptures, which we have before shown to be "the all things
whatsoever He has commanded," including the Old Testament
scriptures, written by holy men of God as they were moved by
the Holy Ghost, and the New Testament Scriptures, which He
has, since His ascension, commanded to be written by His holy
evangelists and apostles as they were moved by the Holy Ghost,
to complete and shut up the canon of inspired truth, and "of
the all things," therefore, which Christ has commanded. This
is the Text Book for the Church's school, under Christ as the
great Didaskalos, accompanied by the Holy Spirit as His
divine power and wisdom for making them effectual to salva-
tion to every one that believes. Hence it is a chief and essen-
tial function in every church, not only to have a preaching ser-
vice for the whole congregation on every Lord's day, as a
solemn Sunday or Sabbath day service, but also to have a
teaching service for the whole congregation, in which the Bible
shall be systematically and catechetically taught. The word
here employed by Christ in His commission, as we have seen, is
teach or instruct, as a teacher or master of a school instructs
his scholars. The force of these words can neither be evaded
or evaporated. The terms are distinct, definite, and of con-
stant use. Preaching is not in the strict sense of these words
A SABBATH SCHOOL TEACHING SERVICE. 5B9
S of p;elching, that it can be made to u^part regular con-
secutive, systematic instruction m the whole Bible. Such a
hino- the pulpit never has attempted, and "ever can i he
teaching he^re demanded is to be given, as m a school' ^y teach-
ers o masters, to scholars in detail, systematically, and so as to
rpreTend iA its full course the spirit and substance o the
-all things which Christ has commanded m the scriptures oi
the Old and New Testament." May I not then say that Christ
I'at^lo^rUatively and expUcitly instituted, m H- own ^^^^^^^^
charter and commiss on, a Sunday or Sabbath bcliooi teacmng
exercise for a°l the members, including the pastor, elders dea-
cons old and young, of every particular church. Has he not
S; distinct ^rovifion f or sLh a -hool, for its orgamzat.^^^
its bad-e of profession and initiation, for its subordinate teacn
ers for its classification, according to the permitted exercise o
a w se Christian expediency, for its text book, and for its
n.etl od and course of instruction? In every congregation let
Si who may be deemed suitable and qualified be selected as
?eachers let these be aided by the church with all the suitable
aoolSnces for the work; for their mutual and private prepara-
?fon for teaching some selected portion of a systei.iatic Bible
course of instruction. Let her children, youth, and more ma^
tured members be divided under these ft^^^Xf^^^^^^^^^
other classes, not forgetting mfants. Let all the oh^r mem
hers who may not feel qualified to teach, or who would prefer,
cSnstku°eTclass gathered around the pastor to receive from
Sm general instrufion on the same selected lesson, not requir-
ing, as necessary, distinct preparation on their part, beyond
Voluntary questions and answers. Let the pastor call all the
conS together some minutes before concluding this
eacMng exercis? and service of public worship, ajad close the
whole bv suitable remarks, singing and prayer. This i believe,
and wm further show to be Christ's instituted Sabbath teaching
exercise.
CHAPTER V.
A SABBATH SCHOOL TEACHING SERVICE FOR THE WHOLE CHURCH, AS INSTI-
TUTED BY CHRIST, CONFORMED TO THE OTHER INSTITUTIONS OF CHRIST.
Among the Institutions of Christ, we may enunciate the
family, church, ministry, Bible, Sabbath, and State. Now, it
may be laid down as an axiom, and as a test, that any one insti-
tution of Christ will be adapted to every other, and this very
test has been the chief ground of objections to Sabbath Schools,
considered, as they have hitherto been, of human origin, vol-
untary associations, and independent. Let us, then, test the
certainty of our conclusions, in making a Sabbath School
teaching service for the whole church an institution of Christ :
1st, as regards the family. This is unquestionably Christ's
primary school, whose final end, and most important function,
is to train up children as a holy seed, and fit and prepare them
for a wise and mature manhood here and hereafter. The fam-
ily with a Christian husband at its head, and a Christian mother
as its life, light, love, and joy, is the nursery, both of a prosper-
ous church and a happy nation ; and within its own sphere, au-
thority, instruction, and discipline, a family is the chiefest in-
strumentality for training up children in the way they should
go. It is, at the same time, self-evident, that Christ has not
made the family autocratic or independent of his other institu-
tions. On the contrary, he has revealed the laws of the family
in the Bible. He has also made it the duty of the family to be a
component part in all its members, young and old, male and
female, of his church; dependent upon ministerial offices, and
pastoral oversight, and the church's wise, paternal discipline.
In the Church, the family finds also its spiritual food provided
for it, upon which its life, health, and happiness depend. It
finds in the church a divine homestead, a father's house, where
all his separate kindred receive a cordinal welcome, spiritual
instruction, and a royal feast of spiritual good things, adapted
equally to the tastes of children and parents. In the Church,
the hearts of parents are turned, under the most solemn sense
of responsibility, and of needful wisdom and grace, to their
children. In the preaching service of the Sabbath, parents are
stimulated, directed, and encouraged ; while the little ones hear
the children's gospel, and are led by the hands of love and faith
to that good Shepherd, who stands with open arms ready to
receive them, and to make them wise unto salvation.
2. In the teaching service of the church, all its families are
again gathered together, to receive mutually needed instruction
from the same divine didaskalos, in a manner more familiar,
A SABBATH SCHOOL TEACHING SERVICE. 541
free, and systematic ; milk for the babes, and strong meat for
those who are gTOwn. Children find their parents studying,
with them, the same lesson, regarding it with the Same rever-
ence and binding obligation, and as being just as important for
them as for the youngest members of the family. Parents
and children go home from this service to occupy their minds
during the week with another selected lesson from God's word,
to make themselves acquainted with it, by availing themselves
of the helps provided, the parents taking an interest in the
studies of their children^ and the children encouraged to make
enquiries of their parents. By such a course, regularly pur-
sued, how evident it is that our families will become Bible
schools, and their members, both parents and children, Bible
scholars, and gradually proficient in Bible knowledge, and hav-
ing topics of interesting and edifying conversation to supply the
place of that idle talking, and evil speaking, which otherwise
to so great extent fills up the hours of household leisure.
According to this plan, it is evident that the Sabbath School
teaching service, in place of being separate, distinct, or inde-
pendent from the Church, is a chief part of its intended instru-
mentality for carrying out its great purpose. Its wisdom and
authority are called into exercise, in all Christian activity, to ar-
range, adapt and make as edifying and as beneficial as possible,
all its instructions ; to supply with variety that may not satiate,
originality that will attract, and fresh, various, illustrations that
will interest, with all prayer, unction and zeal, that will bring
down the Saviour's promised blessing and spirit, like the dew,
and the early and latter rain.
3d. Not less congenial is this service with Christ's regard to
the ministry as of supreme importance and sacred dignity, as
His first and chiefest gift to His Church, while upon earth,
when ascending to heaven, and when exalted to the right hand
of God. The pastor still retains his position and plenary
authority in the Church, and in connection with the ruling eld-
ers, the representatives of the people, and the deacons, to whom
is entrusted distribution, or the third part of the government of
the Church : — exercises all oversight, control and auxiliary
help ; — and in union with the teachers and superintendents, who
have been selected by these officers, all matters pertaining to the
interest, progress and prosperity of the school are administered.
4th. By this instituted service of teaching, the all things of
Christ contained in the inspired Scripture, the Bible is en-
throned in the seat of power, as the only infallible rule of faith
and practice, — the eternal fountain of sacred truth, and the
ever-living, and ever-flowing streams of joy and salvation to
make glad the city of our God. By this service the Bible is
made so practical and familiar in its study and application that
542 A SABBATH SCHOOL TEACHING SERVICE.
the youngest may be made wise unto salvation ; the youth and
middle-aged, clothed with the whole panoply of God so as to
fight manfully, and contend earnestly for the faith once deliv-
ered to the saints, — and the oldest members have their know-
ledge renewed, and their courage revived, and their spiritual
health made strong in the Lord, and their souls inspired with a
song of triumph over their last dread foe.
5th. It will be self-evident that this service is not only in per-
fect harmony with Christ's institution of the State as an ordi-
nance to which all Christian men are to be subject in the Lord —
that is, in all things which are not contrary to Christ's supreme
and paramount authority. As families make up communities,
and give to them their power and character, and as communi-
ties in like manner make up the State, and constitute its wisdom
and strength, this teaching service, being the divinely instituted
means for the best development of all Christian, moralizing
and civilizing influences, must be equally so in regard to the
State, which is only a more widely extended family. Righte-
ousness is the only sure and permanent exaltation of any State,
and that people alone can be truly happy whose God is the Lord.
It is equally true that the Bible is the only eternal fountain
whence these purifying and gladdening waters can be drawn ;
a Sabbath School teaching service, in which all the population
of the State shall be systematically taught in these Scriptures,
must be of supremest importance.
CHAPTER VI.
ADVANTAGES AND ADAPTIVENESS OE CHRIST'S TEACHING SERVICE.
It only remains, in concluding this exposition of Christ's com-
mission of the Church, and an institution therein of a Sabbath
School Teaching Service, for the whole Church, to glance at
some of the manifold adaptations and advantages which will be
found to flow from it experimentally. I. I would notice the
provision which it makes for weak churches, which can only be
provided with preaching once a fortnight, or perhaps once a
month, or which may be for a time, by reason of death or re-
moval, without a pastor. Let any of our churches, however
feeble, be organized on Christ's plan, so that every one con-
nected with them shall feel that they are united as a School of
Christ, and every one labourers together with him in His vine-
yard, and thus bound together, not merely that they may hear
preaching from his ordained ministers, but also to be taught
systematically, and taught mutually, the "all things" contained
in His Holy Word ; and what shall hinder them from assem-
bling every Sabbath to take up that special lesson, provided by
the Church, and spend a very profitable season on the Lord's
Day in receiving and imparting mutual instruction, connected
with exercises of singing and of prayer, under the direction,
and with the co-operation, of the elders and deacons of the
Church. I can conceive of no more profitable and edifying
service. What could possibly draw out, to as large an extent,
the feelings of mutual responsibility, love and devotion to their
church ? What could more effectually bind them together with
cords of affection, sympathy and hope ? What could encourage
them more zealously to persevere to the end? What could be
more adapted to draw out talent and dormant faculties of use-
fulness? What could more certainly bring down upon their
labours the blessing of the Good Husbandman?
H. In the second place, this plan would provide for churches
in the country at which the attendance must come from greater
or less distances. The Sabbath ministration might be intro-
duced by a preaching service, and then followed, after an inter-
mission, according to the length of the day, by this teaching
service, which would combine interest and profit for all pres-
ent.
III. This plan would provide against what has been found
destructive to the continuance and systematic teaching of our
Sabbath Schools — that is, the closing of Sabbath Schools in
country churches during the winter ; for upon the above plan,
it will be as convenient to make arrangements for this service,
35 — voiv IV.
544 A SABBATH SCHOOL TEACHING SERVICE.
as for an introductory teaching service, whenever the weather
makes it practicable for either.
IV. Another great practical difficulty, hitherto insoluble, and
very serious and fatal in its consequences, is the tendency of
senior scholars becoming, through pride of age, ashamed or
unwilling to be any longer identified with a Sunday School,
considered as now it is, intended for children of younger
growth. Now, all the various inefifectual plans for meeting this
difficulty would at once and forever be met by Christ's own
instituted method of combining in His Sunday School all
classes, and all ages, all periods of life, as a vitally important
serivce of His Church; thus proving its adaptation to all the
feelings and wants of human nature.
V. No possible method of instruction could be employed by
the Church so efficient as this for the prevention of error. This
is apparent from the results of Sabbath School instruction in
the past and present experience of the Church. It will rarely
be found that the children of a well-instructed Sabbath School
are led away by every wind of doctrine, by foolish questions, by
partial representations of the truth, or by misquotations from
the Scripture.
VI. And as this divinely instituted service would preserve
the Church from error, so it would restore the Church when
errors had spread within her bounds. It would reprove, re-
buke, and correct them. In the light of Scripture so elevated,
a bright light would be cast upon every devious path of error.
Being put into the hands of every scholar, it would be a lamp
to direct their steps, make wise the simple, keep back from pre-
sumptuous errors, and cleanse from secret doubts. Being
made practically supreme and infallible, the Bible, like Ithuriel's
spear, would unmask every plausible theory, and every false
philosophy, and every word of impure tendency. To the law
and the testimony would be the constant appeal, and truth and
falsehood be determined by accordance or discordance there-
with. Such systematic study of the whole Bible would not long
coexist with error, which would assuredly disappear like mist
and fogs before the clear shining of the day.
VII. Do we not also see, in the want of this service, one
cause of the failure of the Church to realize all her intended
benefits? Preaching, however faithful and powerful, is tran-
sient in its effects, and partial in its instruction. By its con-
tinued awakening of spiritual sensibility, without corresponding
activity in mutual labours of love, it deadens that sensibility,
until the sense of responsibility to acts of love and charity be-
come callous.
Preaching requires this, and its inseparable activities, and
mutual fellowship, to bring it home to every heart ; to prevent
A SABBATH SCHOOL TEACHING SERVICE. 546
it from becoming more and more discursive, superficial, and
sensational, and to render it truly biblical, instructive, and
powerful to salvation. We have too much preaching and too
little teaching, and too little experimental, and practical, and
evangelistic working.
VIII. Another great imperfection of our churches is want of
coherence and compact unity. The preaching services supply,
to a delightful extent, social spiritual fellowship, and heavenly
communion, and commingled joys, and of praise and prayer,
and other church associations. But still they leave the Church
too much like so many scattered particles of water or quick-
silver, which, by this service, would be run together, so as to
increase, in manifold ways — direct and indirect, immediate and
ultimate — their compactness, power, and efficiency. Would
not this intensify and concentrate the light and warmth of
spiritual affections, zeal and prayer, and thus quicken all efforts
to secure times of refreshing from the presence of the Lord,
and by personal influence, to bring souls to Christ?
In every way, therefore, does this teaching service for every
member of the Church and congregation — uniting pastor, eld-
ers, deacons, families and individuals, parents and children,
young and old — commend itself as the wisdom and the power
of God. It is Christ's own institution. It is Christ's Sunday
School. It is Christ's method of working His own Church. It
is His appointment, as the Lord of the Sabbath, as a means of
grace, a part of divine worship, and one of the most important
services of the sanctuary. It is Christ's ordinance, who is the
author of the Bible, the founder of the family, the living head
and legislator of His blood-bought Church, the munificent en-
dower of the ministry, and the King of nations. Here he pre-
sides, as the great prophet and teacher — the Didaskolos —
among His sacramentally matriculated scholars ; as the Good
Shepherd folding and feeding His sheep, leading them by the
green pastures and still waters, restoring their souls, and teach-
ing them, here a little and there a little, the "all things" that He
has commanded. We have here both a preventive and a remedy
for error, and the love-inspiring fountain of pure, undefiled,
and eternal truth. For want of this very Christ-ordained
means of indoctrinating the minds of the young with truth, and
imbuing them with a taste and relish for the strong meat of
sound doctrine, we find, even among elders and church mem-
bers, an utter distaste for it, and a loss of capacity to read and
enjoy any solid Christian instruction. Such books are not
sought for, nor read ; nor are such articles read in our maga-
zines and papers. It is sad and sickening to see, not only our
sons and daughters, but our fathers and mothers, growing more
and more effeminate and superficial, feeding upon the swinish
546 A SABBATH SCHOOL TEACHING SERVICE.
husks of fictitious reading, and becoming more and more indif-
ferent to, and ignorant of, substantial truth. And the evil is
growing, and the degeneracy of starved, impoverished intel-
lects increasing from generation to generation.
The remedy and restoration is to be found in Christ's teach-
ing service for every member of the Church. This, and this
alone, can impart knowledge, excite enquiry, bring Bible truth
into every family every day, and make it a matter of grow-
ing interest to parents and children, and gradually foster a ca-
pacity and taste for religious and scriptural studies, and for
religious reading and conversation. Let the Church and its
pastors but do Christ's will in this matter, and they will know
that this service is of God by a growing and blessed experience
of reformation and revival.
CHAPTER VII.
THIS SERVICE WILL NOT BE AN EXPERIMENT, BUT THE DIVINELY ORDAINED
NURSERY OF THE CHURCH.
I might here, and would close this discussion, but for two
recent articles in the Earnest Worker, suggestive of objections.
The Rev. Dr. Gregory, in a very able and eloquent paper,
endeavored to prove that "the Sunday School is not an experi-
ment still on trial, which might ultimately fail, and be replaced
by some other agency, but a permanent institution of the Chris-
tian world, subject to growth, change and improvement, but
which can never be abrogated till its work is done." He says :
"Is it not needful to settle this question here, and now? We
cannot take our stand firmly, and plan wisely, till it is settled
whether we are trying an experiment, or building on perma-
nent foundations for the ages to come. As long as it remains
unsettled, we shall continue to hear from disappointed and dis-
couraged souls the doleful cry, 'The Sunday School interest is
dying out ;' 'The Sunday School has had its day ;' 'The Sunday
School is a failure.' And till it is received as a settled truth
that the Sunday School is a permanent and necessary institu-
tion, as necessary and permanent as the church itself, we shall
never bring to its aid and advancement all the talent and
energy of our best and strongest men. There are to-day, still,
not a few clergymen of high character, and of immense
strength, who lend to the Sunday School only a passing pat on
the head, as they might to some smart child, whom they wished
half to encourage, and half to restrain. They evidently regard
it as, at best, only a happy device to furnish something for their
younger church members to do, and do not suspect it may be
one of God's pre appointed and permanent agencies, born in
the fulness of time, and destined to live on and labour on till
the end of time. When this latter view shall break upon them
with all its splendour of might and meaning, then we may ex-
pect them to bring the wealth of their great learning, and the
energies of their best tadent, to the work of aiding, improving,
and unfolding, to its highest stretch of power, this great Chris-
tian institution. And will not all the workers now engaged —
teachers, writers, editors, and publishers, take higher ground,
and fall into the line of a grander movement, when the vistas
of the coming ages of their work burst upon their sight?"
Dr. G. then takes up and well replies to two objections, the
first founded on the recent introduction of Sunday Schools.
"This," he shows, "was the case with the Christian Church
itself. And the same condition of things which enveloped the
548 A SABBATH SCHOOL TEACHING SERVICE.
Church in ages of darkness, when children were untaught, and
common schools, if existing, would have found neither text
book nor teachers, and when their religious education was of
course still more neglected, the same reformation and revival
which led to common school education in the State, necessitated
it also in the Church."
The truth is, that Christ's great commission of the Church
was so overlaid and made void by the traditions of the Fathers,
that the veil is even yet but partially removed. But the insti-
tution of the Sunday School as a prominent part of the
Church's Lord's-day service and worship, is, as we have seen,
just as explicitly commanded by Christ in His commission, as
preaching, praising, or communing. It is a permanent in-
strumentality, and an essential function of the Church, as Dr.
Gregory and so many others have felt that it must be.
This being so, the other objection noticed by Dr. Gregory is
easily met — "Will not the ignorance, the fickleness, and the
unwisdom of many of their friends and teachers, finally ruin
the Sunday Schools, and compel their abandonment?" I an-
swer, no more than the same causes will lead to the abandon-
ment of preaching and the administration of sacraments, and
the other parts of the Church's divinely ordained functions.
All are left, in their circumstantial order and economy, to the
wise expendiency of Christian men, under the assured promise
that Christ will be with them, by His word and Holy Spirit,
interpreting that word and approving, or reproving, restraining,
reforming, and reviving, preserving from serious error, and
guiding into all necessary truth.
"The immense and ever varying efforts now making to sys-
tematize the Sunday School work, to put it on higher ground,
to provide it better tools, and to inspire it with truer aims, are
all so many answers to the objection before us. It is not a
miserable, forlorn hope that is now moving to the front in this
Sunday School work ; it is the mustering of a grand army.
Brain power, money power, the press, the platform, the pulpit
— all are wheeling into line. It is victory, not defeat, that
broods in the air. Hitherto we have only skirmished ; the grand
battle — the mighty campaign, rather — is all to come."
Neither is the Sabbath School the Children's Church, or a
Church for Children. This is one of the experimental errors
to which zeal for God, without a perfect knowledge of this
divinely instituted teaching service for the whole Church has
led. God never, in any of His ordained economies, sanctioned
the separation of parents and children. On the contrary, in the
family, the State, and the Church, He has inseparably con-
joined them. And just as any attempt to separate the sexes, or
to remove children from their parents, or to break up families
A SABBATH SCHOOIv TEACHING SERVICE;. 549
in communal association, has led to the most demoralizing re-
sults, so would it be, in any separation of children into distinct
Church services. It would produce manifold disorders, and
prove itself a perversion of nature, and an invasion of God's
wise, and gracious economy. The gospel can never be so
happily preached as in the presence of their parents, nor to
parents as when surrounded by their children. Nor can the
Sabbath School ever attain the efificiency and perfection God
designed until it also is organized upon God's model and con-
ducted according to His plan, with parents and children present,
and mutually receiving and imparting instruction.
This teaching Sunday School service will be found the nur-
sery of the Church. This has been recently denied by "an ear-
nest, firm, and steadfast supporter of the Sunday School cause."
(See Earnest Worker, September 12, 1872.) He says:
"As commonly used in this expression, the definite article not
only distinguishes the Sunday School organization from the
Church, but from any and all other agencies used for training
the youth in religion. So far, very well. But it has the effect
of exalting the Sunday School organization above the parental
training, as a means of converting and educating young souls.
* * "^ * The family is a distinct, well-defined organization,
having all the necessary marks of a divine institution. Not so
with the Sunday School organization. It is a good thing, when
viewed as a means employed by church officers and members,
of training children, and making conquests from "the regions
beyond ;" but in no proper sense is it a divine institution at all.
It is a valuable means — one worthy of encouragement by all
Christians, ministers and Church Courts. We deduce the pro-
priety or warrant for it from the nature, work, and end of the
Church. But the family is an institution appointed of God,
where the children of the Church are to be taught of faithful
parents."
The objection, being based on the erroneous assumption that
the family school is, and that the Sunday School teaching ser-
vice of the Church is not, a divine institution, therefore, fails
with the established proof of the divine institution. Both are
divinely instituted co-ordinate schools or nurseries. But the
family is for the church, and not the church for the family.
The family is a school, and a nursery, but the church is the
school and nursery. The family is the birth-place of persons,
but the church is the birth-place of souls, for "of her it shall be
said that this, and that man were born in her." The family, as
school and nursery, is different and distinct from the church;
but the school and nursery of the church must be identified with
it. Is a nursery an enclosed and carefully protected, and pro-
visioned garden for the culture of plants? this the church is.
550 A SABBATH SCHOOL TEACHING SERVICE.
Is a nursery a place where the children of the family are in-
structed and disciplined for God, that place is the church. The
nursery of the church must be within, and not apart from the
church, nor subject to different legislation or authority — nor
even to neutral or hostile control. The nursery of the church
must be Christ's own spiritual home and sanctuary, where He
abides, and of which He is the teacher, the teacher of its teach-
ers, the framer of its laws, and the inspirer of its text-book;
where He abides in love and gentleness, such as tender parents
feel ; where Christ feeds with His flock, feeds His lambs, and
feeds all together; where He guides by His eye, and counsels
by His wisdom, the elder children, while imparting instruction
to the younger, imbuing their minds with the principles of His
holy word. And all this Christ does in this teaching service,
instituted for His own church, on His own day, as His own
Sunday School, for the nurture and admonition of His own
dear children, and as the nursery of His Church, — not its sleep-
ing apartment, but the place for all mutual, spiritual improve-
ment and growth in grace.
36 — voiv IV.
THE
NATURE AND CLAIMS
YOUNG MEN'S
(Z\}visiian associations
REV. THOMAS SMYTH, D. D.
CHARLESTON, S. C.
'THE GLORY OF YOUNG MEN IS THEIE STRENGTH. "—PrOV. XX. 29.
PHILADELPHIA:
J. B. LIPPINCOTT & CO.
1857.
Entered according to the Act of Congress, in the year 1857, by
Rev. THOMAS SMYTH, D. D.
in the Clerk's Ofiace of the District Court of the United States for the Eastern
District of Pennsylvania.
STEKEOTYPED BY L. JOHNSON & CO.
PHILADELPHIA.
DEDICATED
WITH HEARTFELT CONGRATULATIONS FOR THEIR PAST
ACHIEVEMENTS
WITH EARNEST HOPES, EXPECTATIONS AND PRAYERS FOR THEIR FUTURE
PROSPERITY AND PROGRESS
IN THE UNITED STATES
AND THROUGHOUT THE CHRISTIAN WORLD
AND PERSONALLY TO MY GREATLY ESTEEMED FRIEND
ROBERT C. GILCHRIST
Prcstbcnt of tl^c young IHen's <£t|nsttan Qssoctation
OF Charleston, S. C.
How precious a thing is youthful energy, if only it could be preserved
entirely englohed, as it were, within the bosom of the young adventurer,
till he can come and offer it forth a sacred emanation on yonder temple
of truth and virtue. But, alas ! all along as he goes towards it he ad-
vances through an avenue formed by a long line of tempters and demons
on each side, all prompt to touch him with their conductors and draw the
divine electric element, with which he is charged, away. John Foster.
The way of every man is declarative of the end of every man. Cecil.
Youthful excesses are drafts on manhood and old age, most generally
finding them bankrupt and beggars or not finding them at all.
Voices of Nature.
Habits of youthful piety are drafts on God, payable at sight, for the
support and comfort of manhood, old age, death, and immortality.
Ibid.
Sinful habits are grave-clothes of souls, by which they are bound by
Satan for an everlasting burial. Ibid.
Centre-pieces of wood are put by builders under an arch of stone, while
it is in process of construction, till the keystone is put in. Just such is the
use Satan makes of pleasures to construct evil habits upon: the pleasure
lasts perhaps until the habits are fully formed, but, that done, the structure
may stand eternal ; the pleasures are sent for firewood, and the hell begins
in this life. Coleridge.
Though thy way be dark and long.
Think oe them that now on high
Have attain'd the victory.
In a moment 'twill be past.
And the endless die be cast.
In that place where time is not.
Thoughts that are on earth forgot
Take their place and ever dwell.
Set in calm unspeakable.
And enshrined in silence stay
To abide the dreadful day.
CONTENTS.
PAGE
559
PREifATORY Remarks ^^^
The Principle of Association • • • • •.
All Association powerful-Christian Association glorious. 564
The Principle of Association originated by Christianity. . . 565
Christianity provides for Christian, as well as Ecclesias- ^^^
tical, Association y"c^"'-'n ^73
The Glory of Man, and of Young Men Specially • •
Great Men have performed their Great ^^^^^^^^'^ ^^^
young • • Kiy5
The Strength of Youth a Solemn Trust • • •
YouuXl Sins Manhood's Sorro^ws and Death's Pangs 577
The Glory of Youthful Piety and Young Men the ^^^
Strength of every Community
The Peculiar Temptations of Young Men^. ^
Youth the Crisis of Man's Character and Destmy . ••-••• 5«^
The Number and Importance of Young Men in any Com- ^^^
TheWortanc'e and ciaims' of Y^ung Men's Christian ^^^
Associations • • .oo
The Advantages they secure to Young Men. . ._. . • • ^«
AH Christian Young Men of every Denommation^ may ^^^
Why^'^hesVAssodaUonV require L^^ Assistance and ^^^
Large Resources ^
An Appeal to Merchants and Citizens • • ; •
Why ^1 Christians, and Young Men specially, requne ^^^
Association kqq
Association only Powerful when Voluntary . ^ . . . ■ y--
Christian Young Men urged by Graftude to P.ety. Zeal, ^^^
and Devotion ' "'"\ ^ *
The Power of Association Exercised by Books, etc., as ^^^
much as by Persons ^^^
The Explanation of a Mystery
VI CONTENTS.
PAGE
Christian Young Men earnestly implored to seek the Salva-
tion of others 594
Illustrations of the Power of Christian Young- Men 596
Christian Young Men must exemplify Christian Charity. . 598
Youth is Fruitful of Expedients 603
Youth is also Bold and Energetic 603
What Young Men's Christian Associations have already
done 603
What these Associations may yet accomplish 605
The number of Christian Young Men in the United States 606
The Glorious Confederation of all Christian Young Men. . 607
Christian Young Men the Bond of National Union 608
The Communion of Citizenship and the Communion of
Saints 613
The Appeal 615
Sketches of Young Men 617
The Place for Young Men 620
PREFATORY REMARKS.
The substance of the following volume was prepared at the
instance of the Young Men's Christian Association of Charles-
ton, S. C, and was delivered as one of a course of lectures dur-
ing the past year. As some things in its application refer to
that city, it is deemed best to retain their original form, both for
usefulness there and as an illustration of the analogous and
proportionate adaptation of such associations to other cities
and communities.
The substance of the discourse, however, was devoted to an
exhibition of the nature and claims of such associations in gene-
ral, and may, it is hoped, and as the author has been encouraged
to believe, be useful for distribution, as an introduction to a true
knowledge of their character and importance, — as an encou-
ragement to young men who are not, as well as those who are,
professors of religion, to become associated with them, — and
also as a portraiture of what these associations ought to be,
what by the blessing of God they may be, and what in order to
fulfil their perfect work and ministry of love they must be.
And may that divine Saviour from whose glorious gospel
these associations derive their life make this and every other
means employed for their advancement powerful, through His
Holy Spirit, to the salvation and sanctification of many souls !
Then shall these thoughts
However poor portray'd, set forth to view
With feeble eloquence, be such as may
Arrest some glance, some thought, which, entering in
The door of the life-kindling, shaping soul,
May haply there take root in tender soil.
In youth's soft heart plant the immortal shoot
Of heaven-born virtue, which shall bear him fruit.
And bind his locks with amaranthine wreath ;
May to the fount of action entrance find,
That streams which issue thence may bear the tinge
Of hope and dread expectance of the Judge
With echoing blast of the archangel's trump.
Reader and writer on that morn must meet :
Thrice happy, could this theme arouse but one,
That, when all hearts are open'd, then this mark —
(On which men's fate is made to hang alone) —
Whether he has loved God or has loved self.
Has lived to Christ, or while he lived was dead, —
May on his soul be found by God impress'd
This is the mirror wherein souls are seen ;
This is the Book. On this the scale depends.
This is announced to the eternal years.
And such alone pass to the rest of God.
YOUNG MEN'S
CHRISTIAN ASSOCIATIONS.
THE PRINCIPLE OF ASSOCIATION.
In addressing you, my young friends, I will, v/ithout preface,
endeavour to present the nature and claims of Young Men's
Christian Associations.
In doing so, the very first point to which attention shall be
directed is the principle of association on which these Societies
are based.
The principle of association holds a conspicuous place among
the most potent forces that are now acting upon the world, —
silent, invisible, and unpretending in its working, and yet pow-
erful in its results beyond all other moral agencies. This has
become proverbial. "Union is strength," and "United we con-
quer, while divided we fall," are now familiar applications to
every interest of humanity of our Saviour's aphorism that a
house divided against itself cannot stand, and of those other
scriptural proverbs that "in the multitude of counsellors there
is safety," and that in them also "purposes are established."
The foundations on which this principle of association is
based are deep-laid in the most essential powers and sympathies
of our nature. It takes hold of them all, and combines them all
in one concentrated, steady, and progressive force.
Association becomes wisdom, by the united counsels of the
multitude it brings together.
Association is also power ; for this wisdom is power, — power
to ascertain the true character and dimensions of the evil to be
overcome or the good to be secured and the best time and man-
ner in which that evil is to be assailed, and thus bring together
all the resources of such combined energy that can be brought
to bear upon the designed end. Ants are very insignificant
creatures ; but when associated together they can build cities,
fill them with well-stored granaries, and wage resistless warfare
against their enemies. A bee is very tiny, and, individually,
very powerless ; but bees when associated in swarms are more
than a match for the fiercest animals, and for man himself. A
single wolf may well be dreaded ; but a full pack of hungry
wolves must blanch with fear the stoutest heart, even though
clad in mail and armed cap-a-pie. And thus also it is that,
while one sinner can destroy much good, and one spiritual
enemy is to be feared, it is when combined in a godless con-
562 YOUNG men's christian associations.
federacy, or into a well-disciplined host, that virtue and patriot-
ism may be filled with well-grounded alarm and aroused to that
conflict which finds in union strength, and in patriotic valour,
victory.
Association therefore becomes wisdom and power for evil or
for good in proportion as it is the combination of the wisdom
and power, the virtue or the vice, of many. And while in itself
it is only an abstract principle, having no vitality or will, it be-
comes endued with marvellous potency, and generates even the
principle of LIFE. Life depends not upon the existence of any
individual particles or even of organic structures, but upon a
body in which many such are organically united and fitly joined
together by that which every joint supplieth, and the whole ani-
mated and controlled by one living spirit. And so it is not in
any single separate member of a class of people that their social,
civil, political, moral, or religious life is found, but in the asso-
ciation of that class in some form of organized and well-con-
ducted union. Osiris, whatever we make this mythological
character to represent, is dead and inoperative so long as his
members lie scattered over the world, and becomes instinct with
life and power only when these disjecta membra are recon-
structed in one living body. A body may be organically per-
fect in every limb, joint, and muscle. The lungs may play and
the heart beat. The eyes may see and the ear hear, and the
hand grasp and the feet move. And, while the mouth can re-
ceive and the stomach digest nourishing food, that body may
live and move and have being. And yet it may be a para-
lyzed, feeble, halting, and imbecile body, incapable of any active,
strenuous, energetic exertion, of any high, patriotic, or benevo-
lent enterprise. But let those various organs receive the vital-
izing, sustaining co-operation of all the myriad invisible nerves ;
let these, however silently and involuntarily, contribute each in
their own minute locality their proportion of strength ; and, by
that association of parts and powers, a body otherwise feeble
and inoperative becomes strong, and powerful, and capable of
indomitable energy.
The power of any body, therefore, lies not in the combina-
tion of organs all equally strong, vigorous, and important.
Some are and must be such. Some are and must be prominent :
— the eye to see, the tongue to speak, the head to plan, the hands
to execute, and the feet to convey and sustain. But these are
not on this account more essential, though more observed and
honoured. The lungs which play, the heart which beats, the
nerves which feel and receive and give quick and lightning
sensibility, are equally essential. And, in like manner, an
association of men, to be strong, must combine rich and poor,
humble and great, learned and ignorant, wise and simple.
YOUNG men's christian ASSOCIATIONS. 568
thinkers, labourers, soldiers to fig^ht, sappers and miners to pre-
pare the way and remove obstacles, those that "wait beside the
stuff" and manage the internal concerns, and the poor wise man
whose counsel on an emergency may save the city.
Thy servants militant below
Have each, O Lord, their post ;
As thou appoint'st who best dost know
The soldiers of thine host :
Some in the van thou call'st to do
And the day's heat to share ;
And in the rearward not a few
Thou only bidd'st to bear.
Blessed and most gracious encouragement to all — in all times,
ages, circumstances, and with whatever of strength, talent,
means, or influence — to associate together in the Lord's service,
under the Master's eye, and with the Master's promise that if
there be only a willing mind it is accepted, "not according to
what a man hath not, but according to what he hath," and to
what he purposeth in his heart.
By no new path, untried before.
Thy servants dost Thou lead ;
The selfsame promise as of yore
Supports the selfsame need :
The faith for which thy saints endured
The dungeon or the stake,
That very faith, with hearts assured,
Upon our lips we take.
Though scatter'd widely left and right.
And sent to various posts,
One is the battle that we fight
Beneath one Lord of hosts.
We know not, we shall never know,
Our fellow-labourers here ;
But they that strive one strife below
Shall in one joy appear.
They need, O Lord, thy special grace
That fight in this world's view.
But in the sick-room face to face
Is Satan vanquished too :
Both need the same protecting hand
To keep them undefiled,
And both shall in Thy presence stand, —
The martyr and thy child !
But association not only concentrates knowledge, accumu-
lates power, and creates social life ; it awakens sympathy. As
face answereth to face, so does the heart of man to man. It is
instinct with sympathy. It responds with electric force to
every impulse from kindred souls. Individually, man holds his
opinions timidly, and ventures to act upon them cautiously and
with doubting unbelief. But when they are embodied in a
constitution, adopted by others, and represented in living acts,
they receive a strength which is ever augmented by the play of
sympathy in a community of associatied efforts. Common
564 YOUNG men's christian associations.
principles, interests, employments, and enjoyments, are its very
life-blood and impart at once vitality, energy, and sympathy to
any society.
Association is, on all these accounts, the fountain of pIvEa-
SURE. It draws together. It inspires confidence. It gives
play to all the social tendencies of our nature. It entices a man
out of his own solitary egotism, vanity, and pride ; irradiates his
gloom ; sweetens his bitterness ; cheers his solitude ; dries his
tears ; inspires hope ; kindles ambition and rivalry to excel ; and
enlarges, ennobles, and elevates by the full activity it provides
for all the powers both of mind and body.
But, to pass on from this very fruitful topic, I would only
further remark that association secures permanence, stabil-
ity, and GROWTH. Life in one may wane, while it waxes
strong in another. Faith in one may be weak, while in another
it is vigorous. Hope may shine tremblingly in one, and yet
burn brightly in his neighbour. Health may fail in some, and
yet increase and strengthen in the rest. Interest in the com-
mon object may lose its power over some, while others become
ignited and rekindle the expiring fire. And thus, while exist-
ing members may perish, yet this takes place so gradully that
THE association may remain unchanged, or even strengthen
and increase.
AEE association POWERFUL — CHRISTIAN ASSOCIATION GLORI-
OUS.
As an ASSOCIATION, therefore, we cannot but regard this
society as a body which commands our most lively and earnest
attention to its principles and ends. As an association, it is
an embodiment of knowledge, power, life, sympathy, enjoy-
ment, and permanent and progressive stability. But whether
it is such for good or evil depends upon its principles and ends.
An association is a living, organized, gigantic power. But, if
its associating principles are evil, it will only resemble the
accumulated mass of snowy particles which congeal upon the
mountain's brow until they constitute the avalanche, the fall of
whose illimitable mass carries resistless destruction to the
plains beneath. But if, on the other hand, its cohering prin-
ciples are benign, such an association resembles the accumula-
tion of those same vaporous particles in the clouds of heaven,
which are borne along by the winds until they pour down upon
every dry and thirsty field the refreshing, fertilizing rain.
What importance, therefore, is attached to this society by the
fact that it is a Christian association, — an association based
upon Christian truth; animated by Christian principles; actu-
ated by Christian motives ; breathing only the atmosphere of
Christian love ; inspired by Christian fellowship, sympathy, and
YOUNG men's christian ASSOCIATIONS. 565
experience ; guided and sustained by Christian life ; looking for
its wisdom and strength to heavenly teaching and divine power ;
cementing its bonds by mutual prayer, intercourse, and encou-
ragement; and aiming only at the Christian and God-like ends
of mutual instruction, improvement, usefulness, health, happi-
ness, and prosperity, and all these for the body as well as for
the soul, for this world as well as the world to come, for eter-
nity as well as time !
What sublimity and glory are found in the contemplation of
such an association ! How does it tower above all others out-
side of the church, like David among his brethren, or Mount
Zion among the other hills of the Holy Land, or the church of
God among all other associations existing, or capable of exist-
ence, among men !
THE PRINCIPLE OF ASSOCIATION ORIGINATED BY CHRISTIANITY.
This leads me to observe that the principle of association, like
every other good and perfect gift, is from above, and is the
direct result of that very Christianity which constitutes the
avowed basis of this society. Though apparently so obvious
and simple, and so capable of universal application, neverthe-
less, the principle of association was altogether unknown in the
ancient world and among the most civilized and refined nations.
Men were indeed always banded together by the force of cir-
cumstances, by sudden and temporary impulse, by stern neces-
sity, or by the overmastering power of despotism. But anterior
to Christianity men had no principle to combine them together
into voluntary and permanent bodies, and no common end to
sustain and animate their hopes. The very reverse was the
object aimed at by every government, and by every individual.
Separation, segregation, and cautious isolation were necessary
alike to personal security and to undisturbed public authority.
"They forged the links of martial law, that bind,
Enslave, imbrute, and mechanize the mind."
Combinations were conspiracies, or the explosions of a vol-
cano,— the terrific ministry of inward fires, which after their
devastating outburst soon congealed, and left the world neither
wiser, nor better, nor disenthralled. The will of one or of a
few men, or the caprice of tumultuous passion and wild cabal,
determined the fate and fortune of millions.
The principle of association had its origin in Christianity and
its first exemplification in Christian churches. Here first the
world saw men voluntarily combining together upon the basis
of truths individually received, — under rules and forms pub-
licly acknowledged, — under of^cers chosen from among them-
selves,— and for the accomplishment of ends common to them
all and yet not bearing upon the selfish interests of any.
566 YOUNG men's christian associations.
Here first was exemplified that divine spirit of Christian
love, —
"That fire which in each breast burns all beside
All that is earthly, all of selfish love,
Projects of low-brow'd indolence and pride, —
Until they feel in Christ they live and move
And breathe regenerate life of those above."
Thus promulgated and developed, the world has learned the
unspeakable value of this principle, and has found in it the lever
for overthrowing the mightiest dynasties, and for accomplish-
ing the greatest revolutions in political and scientific theories ;
so that association is now the very first principle in all move-
ments for social, civil, or moral reform.*
*Guyot says :
"Nevertheless, gentlemen, the Greek, who carried the individual culture
"^r? u° ^^ ^'^^ ^ pitch, knew not how to establish the social relations on
a solid basis, nor to organize a national body, nor to combine the peoples
subjected to his influence into a system of nations strongly united together.
I wish for no other proofs than that terrible Peloponnesian war. that fratrici-
dal struggle, from which dates the decline of Greece, and the lamentable
history of the Empire of Alexander and his successors. The Greek princi-
ple is individuality, and not association, and this is still further determined
by the race, by the tribe ; that is, by nature, and not by voluntary agree-
ment.
This political and social work is a new work, and is entrusted to a new
country and a new people. The centre of the civilized world again changes
place ; it takes a step further towards the West ; its circumference enlarges ;
it embraces at once the South, the East, and the West. Rome, more skilled
in the arts of conquest, and of establishing solid and durable political ties
between the nations, combines in one and the same social net-work all the
civilized nations of the Ancient World. The place she occupies in the very
middle of the basin of the Mediterranean, seems to foretell that she is
destined to become the metropolis of all the cultivated peoples who dwell
upon its shores. This vast empire recombines the various elements of all
the foregoing epochs in one and the same civilization, and the Roman
world, having profited by all these advantages, offers the spectacle of the
most brilliant social epoch of which the history of antiquity has anything
to say.
And yet, in spite of all these advances, if we look somewhat nearer, what
inability to accomplish the aim of humanity, what universal selfishness and
corruption ! No common faith binds together the nations, aggregated, rather
than united. Rome exacts only one worship, that of the Emperor, who
personifies the state. On all sides, conquerors and conquered still are found,
and in this land of liberty one-half of the men are slaves to the other. The
Roman world, like all the rest, is to perish by its own vices.
Thus far, as you see, gentlemen, man has attempted to go his own way,
growing up without God. He has not, however, been abandoned, as his
progress shows ; but he has exhausted all the spells and conjurations this
procedure enabled him to try. He is convinced of his weakness ; doubt
takes hold of him and devours him ; despair stands at his gate. All the lit-
erature of the Roman Empire confirms this. He has passed from the
idolatry of nature to that of man ; from the idolatry of man to that of
society, represented by the head of the state. He must return to the true
God, or there is no hope for him in the future.
It was then that the meek form of the Saviour appeared upon the scene of
the world. What comes he to teach upon the earth ? He recalls man to the
only God, personal, free, full of love, merciful, the God of salvation. He
proclaims the equal worth of every human soul, for he died for all." "Earth
and Man," pp. 309-310.
YOUNG men's christian ASSOCIATIONS. 567
CHRISTIANITY PROVIDES EOR CHRISTIAN, AS WELL AS ECCLESIAS-
TICAL, ASSOCIATIONS.
The time, we hope, has also come, when, ^f ,!; '^ilLTmo-
iir^n of Christian truth, Chr stian prmciple, and Lhristian mo
ives this dvncly-originated principle of assocation wdl be
'employed in comWning'together the '-'-'; ■f^Jf'.Pf^f.S?
energy of all who call upon the name of the Lord J«us Lhnst
hoth theirs and ours, for the advancement of the cause Ol
Christ the promotion of each other's welfare, and the best
"'SoTlo?Hd tot'll^M s"ay aught to dim the lustre or cloud
the glory of the churches of Christ !
"There my best friends, my kindred, dwell ;
There God my Saviour reigns.
Tn a Christian church I was myself born, nurtured, and fed
Wt". It "re associated my earliest aspirations, my wa^^^^^^^^
thni p-hts mv purest joys, my most smcere and substantial plea
Si^Sa^di^j^----^^^
r ated and its un'utterable and »7-"*f J^^^f a so a
fipfl • and it finds th 5 in the church. The soul neeas also a
sanctuary where it may retreat from every stormy wmd ha
Hows and from every rude and heart-lacerating grief and, as
i sta under ?he droppings of the --'^^ "J* f -a »
A h\rUc 5tcpif there under the shadow of the all-proteciing
wing unti ev ry alanrity is overpassed, it finds this refuge m
The fhurch The church is the fold where the "foot-sore travel-
Lr," weary and heavy laden, finds rest, and the social sp.ntual
home ,^g^ ^.^^ ^ j.^^jg heaven below"—
in.rP the ^ad and solitary and broken-hearted, who go mourn-
i;fan^d tS delt crow'ds of cities, find sympathy and oi,,,
and a welcome greeting among the brotherhood of Christ,-
"No more a stranger or a guest.
But like a child at home.
ou • *-,„ltv has certainly not yet developed all its energy as
.,,^S Te^eaven a'jYhe salt of the earth, .^s the power
of (jS nof on^^ for 'the salvation but also for the regeneration
o ?he world, its force is still to a great extent latent, because
37— VOL IV.
568 YOUNG men's christian associations.
unapplied. Like some mighty engine which gives motion to a
thousand wheels for the perfection of some useful products of
manufacture, but which is capable of accomplishing indirectly
still greater results, so is it with Christianity. Directly and
primarily, it is designed to impart vitality and permanent activ-
ity to Christian churches, of which its truth is both the pillar
and the ground. To these pertain the promises, provisions,
ordinances, and preaching of the gospel, — the grand instru-
mentality for the world's conversion unto God ; and churches
therefore are ordinarily the birthplace of souls and the wells of
salvation.
But, in addition to this primary and organic development,
Christianity is capable of, and is designed to accomplish, mani-
fold beneficial results. It does not bring forth and train up
and teach all things whatsoever Christ has commanded, to its
children, that, when nurtured in the admonition of the Lord
and grown to the stature of men in Christ Jesus, they may keep
at home beside their mother's lap, dandled upon the knee of
indulgence, fondled in the bosom of her soothing affection,
feasted on the joy her promises afford, and luxuriating in the
beauties of holiness. Oh no ! she trains their hands to war, to
labour, and to endure hardness as good soldiers of Jesus Christ.
Girding up their loins and pointing to the hosts assembled for
battle—
What dread spectators watch their destined way !
How 'mid assembled worlds they stand alone !
'"Come on," she cries ; "list in the heavenly war,
With shield of faith and with the Spirit's sword,
Strong in the mail of God's unfailing word —
The Urim and the Thummim of the Lord."
She sends them also into her vineyard to work. She leads them
forth to the out-lying field, which is the world ; and, as the eagle
stirreth up her nest and sendeth forth her new-fledged young
that they may circle wth her in her heavenward flight, so does
the church send forth her sons into the field of duty and of con-
flict, that they may fight manfully the good fight of faith, work
the work of God, and learn
How much by prayer one fervent soul may throw
Into the scale where kingdoms now are weigh'd.
It is therefore the very object of the education imparted by
Christian churches to make their children wise to win souls for
Christ ; to save the perishing from death ; to multiply the tro-
phies of redeeming love ; to bring in many outcast wanderers to
their Father's house ; to scatter wide around them the seeds of
life immortal ; and thus to prove that, while her end is salvation
and her destination eternity, Christianity is the life and power
of all charity, philanthropy, patriotism, morality, order, and of
whatsoever things are just, true, pure, honest, lovely, and of
YOUNG men's christian ASSOCIATIONS. 569
good report,-if there be any virtue and if ^^ere be any praise
Long men; to prove that Chrtstiamty is ^"J^o t the t ue
cathoiikon for rent and torn humanity ,-a aw oj^t^^^^^^^^^^
operating in the very highest region of;^^^"^^";^7v;^^^'Sm
thought and conviction,-and;*a prophecy tha the Bb^^^^^^^
of men shall yet be healed by the consummated ac of wjiich the
day of Pentecost was but the beginning and the pledge.
To this invisible and silent operation of Christiamt^ i^s
indirect influences and beyond its ecclesiastical ^'^'''fj^'^^^
attributed without controversy the origin and progress of mod-
ern cvi^za ion ; the triumph of law, order, and liberty, which
are ts natural offspring; the sense of f --^74'^^' of
and its collateral rights; the elevation of ^^^^^^ '^J^J P^^^JX
conscience in creating conscientiousness, ^"^, therefore conh
dence- and that ever-widening commerce which is based upon
the ore-existence of these fruits of the tree of life, and which
L so^opemng up all parts of the world rapidly and so indissolu-
bly binding them together in one vast community,—
Many, yet one, in union manifold.
To the Christian, therefore, the world is a field of duty, life a
sacrifice to duty, his fellow-men the objects of his ove an pity
which duty does not less require than acts of justice and ot
honesty : —
Holiness unto the Lord
Marks his staff, his scrip, his board.
Harp and spade, and book and sword,—
All the royal priesthood use.
Faith through all doth worth infuse ;
Giving even immortal worth
To the lowliest tasks of earth.
So that, lit by holy love,
Lustrous as tne stars above
Each with its own colour dight
Is replete with living light.
Animated bv such a spirit, the Christian cannot live alone, or
for hSf alone He is borne towards heaven on the wings
of zeS Hi very prayers come back to him laden with
?hou'hts oiloyl and he is thus led to associate himself with all
whor Hke^him ;re eager to devote themselves to the zealous
prosecution of every good work. _ •,:.;.
Christianitv therefore provides in itself— m the very spirit it
infuse rd the principle of association it embodies-for the
union of all its fdlowers, not only in churches, but m all things
n^?tica evangelical and experimental, wherein, "Otwithstand-
Lrthetr ecclesiastical differences, they are "agreed, and m ad-
vanch'^ wh eh they are able to walk by the same rule, to mind
570 YOUNG men's christian associations.
the same things, and to be zealously affected, striving together
for the furtherance of the gospel, and provoking one another to
love and zeal and good works."
The existence of various churches leads to manifold good
results, and is, no doubt, an intended adaptation to the present
weak and imperfect condition of even the holiest Christians.
The evils incident to such different churches are, however, very
great, and constitute a very serious hindrance to the progress of
the truth. It may therefore be well expected that some provi-
sion has been made for the accomplishment of the incalculable
good, and for the avoidance of the serious evils of so many
separate tribes, with their selfish jealousies, in the one Israel of
God. Now, this, we think, is found in the principle of associa-
tion combining together Christians of every evangelical name,
for the united prosecution of labours of love, — a fact powerful
enough to answer all the objections of captious and sneering
infidelity, — the spontaneous avowal that all the disciples of the
Great Teachers are servants of the "one Lord," and animated
by "one Spirit."
For what else did the divine love and wisdom of God reveal
and exemplify this powerful principle? Not surely to be dor-
mant. Not to putrefy like corrupted air imprisoned in some
pent-up well, there to breed the morbific elements to sectarian
jealousy and bigotry, of malice, hatred, and all uncharitableness.
Not to be caught up and imbibed by the world without and
appropriated to its own temporal and transient interests. Nor
was this principle of association revealed that in the hands of
God's enemies it might confederate together the powers of
earth and hell against the church and her sacred oracles and
ordinances. No ! This principle was given, that, like the vital
air we breathe and the balmy waters by which we exist, it might
find its vitality, power, and purity preserved and multiplied by
free and loving expansion, — by an illimitable diffusion permeat-
ing every lane and byway, every field and garden, giving and
receiving, blessing and being blessed, as it goes ; — and that it
might combine together in one atmosphere of holy love, in one
swelling tide of Christian activity, all the separate particles of
divine life.
Love is like the ocean, —
Ever fresh and strong ;
Birth and life and motion.
Speed and strength and song,
With which, the world surrounding,
It keeps it green and young.
Yes ! love is ever flowing,
Flowin" ever down.
And through all lands going
From the heavenly throne.
YOUNG men's christian ASSOCIATIONS. 571
What a Satanic perversion of this principle of association,
then, has led Christians hitherto to run down Christianity into
exclusive sects, to erect around them impassable walls, and to
employ so much of their talent and ingenuity in perpetuating
old rents and in multiplying new ones !
Christians have too long and vainly endeavored to secure
perfect unity in all things believed, — in both the crcdenda and
the agenda, the belief and the practice of Christianity, — and to
make this the basis of unity, communion, and love. It is now
time to allow Christian love to exercise its irrepressible desire
to embrace as brethren in Christ Jesus all who give evidence of
having within them in living efficacy the truth as it is in Jesus.
This will generate not an ecclesiastical union merely, but what
is still more heavenly, a personal and divine union, — personal
between believer and believer of every name, — and divine be-
tween all believers and Christ their Head. This also will origi-
nate and increase Christian zeal. For, as the heat of the earth
is produced not so much by the direct rays of the sun shining
upon it or from its relation to that body, as by the refraction
and reflection of heat imparted, so it is not merely by the direct
influences of Christ upon the heart that Christian zeal is en-
kindled, but still more by that zeal reflected and refracted in
the atmosphere of love by Christ's peculiar people made by His
Spirit zealous for good works.
Indeed, analogy may lead us to suggest — what the word of
God authorizes us to believe — that this wide sphere of Chris-
tian development is essential to the order and harmony of
churches themselves. There is an analogy between the Chris-
tian system and our planetary system. In both we find numer-
ous independent bodies, separate and complete in their own
organization and revolving upon their own axes and within
their own proper sphere, and, by the necessary laws of their
planetary or ecclesiastical existence, giving light within that
sphere. But in both also we are led to the contemplation, as
necessary to the perfection of the system, of a still wider sphere,
in which all these revolving bodies are attracted and preserved
in their order and harmony, by one great central body around
which they move. —
Forever singiog, as they shine.
The hand that made us is divine.
Glorious and sublime conception ! Oh the depth and height of
the wisdom and power of Christ the Sun of righteousness ! the
great central luminary of the spiritual universe ! who binds to-
gether in one divine system by the one law of love, all his
churches and all his children on earth and in heaven in time and
572 YOUNG men's christian associations.
throughout eternity, in the unity of the faith, and of the know-
ledge and of the love of the Son of God !
The children of this world have been wiser in their genera-
tion. They have employed this principle of association in the
cause of political reform, of scientific discovery, of national
regeneration, and of infidel and atheistic revolution ; and with
what transcendent, irresistible, and invariable results ! And
why? Because they applied it to some end to be gained, and
not to some theory or doctrine to be expounded ; to some work
to be performed too vast for any one man or for any single
society among men to achieve, but which, by a division of
labour, and a concentration and a perseverance by successive
labourers through successive years, might certainly be accom-
plished.
So also must Christians act. Leaving every man to associate
himself with the church of his conscientious preference, and as
his primary and most important duty to consecrate his time,
influence, and means so as to make that church all that a church
ought to be, — this principle of association calls upon Christians
to combine together in Christian institutions, societies, and as-
sociations, not to take up the doctrines of Christianity, but, on
the already-established basis of these doctrines, to take up and
accomplish the work of Christianity, the great practical work of
Christian charity, — the carrying of the gospel to every man and
to every man's home and business and bosom, and, together
with the gospel, that peace and good-will, that love and help
and consolation, which are its necessary manifestations, its life-
giving fruits.
This, then, is the field opened up to Christian young men, and
to which these associations lead them forth. The great idea
has been conceived. It has taken root. It has sprung up un-
heeded and without observation. It has drunk in celestial air.
It has been nourished by the dews of prayer —
Unseen, unknown, shrouded with many a care,
And scarce discernible to fleshly eye.
But it has shot up a goodly tree. Its branches now extend
from sea to sea and from shore to shore. Its leaves are already
for the healing of many nations ; —
And soon, released, its stature fills the sky
And soars the child of immortality.
In these associations we have the true Evangelical Alliance, —
an alliance which, leaving all doctrinal, ecclesiastical, and politi-
cal questions, consecrates itself to the one blessed aim of com-
bining, elevating, and sanctifying young men ; — for the one
great end of gathering in the outcast, of being a friend to the
friendless, a home to the homeless, and a blessing to all.
YOUNG men's christian ASSOCIATIONS. 573
On this to fix the heart and eyes
Will heal the sores of controversial strife,
Strengthen our wills, our motives purify,
Humble our hearts, make single-eyed to see
And single-hearted to embrace the truth,
And to behold the pregnant thunder-cloud
Bound with the rainbow which surrounds the Judge,
Which bids God's children hasten 'neath the roof
Of God's own sheltering house, and there await
His coming on with tender oiifices,
Each emulous his brother to befriend.
Each to forget himself. Such have no ear
For controversial triflings and debate, —
Naught that responds within to party strife.
To Christ's loved church, by endless discord riven.
Such love alone her union can restore,
And gain the blessings to that union given.
THE GLORY OF MAN, AND OF YOUNG MEN SPECIALLY.
As a Christian association, therefore, this society presents
to us the combination of wisdom, power, sympathy, and stabil-
ity, under the guidance of heavenly truth, divine principle, and
God-like love, for the holiest ends.
But its claims to our grateful consideration, high approval,
hopeful expectation, and liberal assistance, are enhanced by its
remaining feature, — namely, a Christian Association of
Young Men.
■'The glory of young men is their strength." Man, in every
stage of his existence, is a glorious being. He was made in
the image of God.
God gave to him to live 'mong living men.
And set eternity around his birth,
E'en as the circling sky surrounds the earth.
He was created but a little lower than the angels. He was
exalted to the dignity of being God's representative, interpreter,
and governor in the earth, — to serve him, to honour him, to
glorify and enjoy him, here and in heaven, now, henceforth, and
forever. To this high calling man's nature was adapted. In
this man found his happiness. And to this inward disposition
and character, and this outward activity and service, the gospel
is designed to restore man.
As MAN is therefore a glorious being, so every capacity of
man and every period of his life have their peculiar glory. As
compared with other animals, man cannot, it is true, glory in
his inherent physical strength, since in this he is far inferior.
But, in the comparison of man with man in the different stages
of life, youth is characterized by the development of man's
greatest strength, energy, and activity.
The glory of childhood is that docility by which it is trained
and matured for future usefulness, and that artless simplicity
574 YOUNG men's christian associations.
and conscious weakness which lead it to seek in others its wis-
dom and its strength.
Within the arms of the great Lord of love,
As in the teacher's seat, thou gentle child I
We see thee, all our wisdom to reprove, —
That we may learn of thee, thou wisest styled ;
Learn virgin innocence, learn mercy mild,
Unlearn ambition, unlearn carefulness.
Oh life where state of angels is fulfill'd,
And saints who little have and need still less !
A state which nothing hath, yet all things doth possess.
The HOARY HEAD, on the other hand, is a crown of glory-
when it is found in the way of righteousness, not weary in well-
doing, but still bringing forth fruit unto God, and, by its well-
stored wisdom and experience, bearing testimony for the truth
and comfort of a life of piety.
And who is yonder man?
Himself a fleeting span.
His shadow lengthening as the sun goes down.
While growing sorrow marks him for her own ;
But o'er his head a golden crown
The parting sun hath thrown.
His worldly wealth on earth forsaking,
Wing'd sides he finds, and light-wing'd feet.
And on his way his comrades is o'ertaking,
While Mercy now descends, her pilgrim true to meet
And lead him, hand in hand, to her enduring seat.
Man seems to climb a mountain's side,
And, ever as he mounts, to leave behind
Green spots and flowers,
And shade of verdant bowers.
Bidding adieu to golden prime,
He flings aside to envious time
The richer thoughts that were to hope allied,
From barren to more barren still to climb.
Then, as he upward mounts, upon the wind
No more he hears the streamlet's melodies,
And childhood's freshness on his spirit dies.
But, now that he hath gain'd the height,
He seems to walk upon the glorious skies.
The sun that sets upon the seas beyond
Flings back the radiance of his golden wand.
And clothes him with a new, celestial light.
Anon he seems more large than man's estate, —
An angel seen on heaven's bright burnish'd gate.
In like manner, youth is glorious when, in its dewy fresh-
ness, its whole energy of body, soul, and spirit is consecrated to
God, sanctified by his truth, devoted to his service, bearing the
heat and burden of the day, and thus growing up into the stat-
ure of perfect men in Christ Jesus.
"Light are their steps who in life's earliest dawn
The mountain-tops of heavenly life ascend.
Brushing the dew-drops from the spangled lawn.
Nor ever from the straighter path descend.
YOUNG MEN'S CHRISTIAN ASSOCIATIONS. 575
Fixing their eyes upon their journey's end
Itin precious sight, which Msels v.ew
„ Irembling joy and hope; ■"•'"°"»f ^"^
S:,rhra"iKTocr.5ih'aSIn-.Se*wrea.hs."
GRE.T MEN HAVE PERFORMED THEIR GREAT ACTIONS WHILE
YOUNG.
The stren^h and energ>. of yoat,! ^^^^l^^^:;'^
°* :'" f [hf world"™ew o th h-: seen old age Genius
Es inva^raSty'coveJs itself with flowers and sheds a.o.,nd
its fragrance in the sprmg and ?"™™5^^j,''5i ,°"St in the
have b?en a few instances m which it has "P5"™ its i
golden harvest of a bright autnmnal sky. J'^^^JfJ^'^^is-
fhe philanthropists, the benefactors the self sacrmc g
sionaries, the Christian merchants and the ;° ^ \^^„,„„it
men and women who, in ^J^yj'f^XsW affected in every
IfaTe^ti^ro? graSnThtran f^^^^^^^^^^
hereto enjoy the'recompense of great reward in heaven.
Lovers of souls, the children of our God !
Sl7herX" her„"S;i^?tl,'floor have trod,
Early admit into their sweet society.
Hsas^^f»ev;;^.^^i:
^r,f,!erverS;s.',tsi,a'll':LEatireirti'c'e..'
THE STRENGTH OF YOUTH A SOLEMN TRUST.
nestimable worth, because ^^^^y/- ^ , rr.^ e a solemn
so strength is the bloom ''"^ 'ragance ot tn^ , ^^ ^^^^^
it, to wither and decay^ Jhi^d oXthe sfrength^'of habit, of
X:nTo\^i^rir-\r.on^^^^^^^^^
i^d^o^ tio :: d^a a^e^^T^le^ive'conscicnce. "God
*See note A.
576 YOUNG men's christian associations.
giveth power to the faint ; and to them that have no might he
increaseth strength. Even the youths shall faint and be weary,
and the young men shall utterly fall : but they that wait upon
the Lord shall renew their strength ; they shall mount up with
wings as eagles ; they shall run, and not be weary ; and they
shall walk, and not faint." "Rejoice, O young man, in thy
youth ; and let thy heart cheer thee in the days of thy youth,
and walk in the ways of thine heart, and in the sight of thine
eyes : but know thou, that for all these things God will bring
thee into judgment."*
The strength of youth may be prostituted to vice, exhausted
in selfish and sensual indulgence or in lazy indolence and inac-
tivity, and, by hurrying man to an early grave or a premature
old age, treasure up wrath against the day of wrath and righte-
ous judgment of God, who will recompense every man accord-
ing to his deeds and according to his abilty and opportunity to
know his duty, — tribulation and anguish upon every soul of
man that has done evil and that has not done good when it was
in the power of his hand to do it.
"Oh, awful hour that endeth all our time !
When we before our Judge shall trembling stand
Who shall disclose the heart's deep labyrinth,
When sins of night shall see the face of day.
When earth and heaven as witnesses stand by,
And faltering tongues to gather'd worlds confess?"
Oh, how sad and melancholy, then, it is to see young men, in
a world
"Where nothing seems unreal there
Save what worldlings hope and fear,
While o'er a gulf they fleeting pass
On a bridge of brittle glass," —
how melancholy, in such a world and with such a fleeting life,
to see young men, under the full pressure of all those energies
which might be and ought to be their glory, plunging headlong
into the very depths of ungodliness, worldliness, and vice, — of
drunkenness, surfeiting, and uncleanness, — yielding every
power of soul and body as instruments of unrighteousness unto
sin, — and thus laboriously serving that master whose wages is
death — the death of self-respect, of all pure and high aspira-
tions, of hope, of character, of strength itself, and of all well-
grounded expectation of salvation from the wrath to come.
Dead to all sense of shame, breaking loose from the inno-
cence of their childhood, casting off the comely habits and pious
practices of a paternal home, they plunge into excess of riot;
and, borne onward by the impetus they have acquired in the
descent, like one running down hill who cannot stop although
he would, when they reach the mouth of the pit they are swept
♦Isaiah xl. 29-31 ; Ecclesiastes xi. 9.
YOUNG men's christian ASSOCIATIONS. 577
over it into perdition. Such young men — very significantly
called fast — make fearful progress, waxing, like "seducers,"
"worse and worse." Their night grows darker and darker;
the edge of conscience duller and duller; the process of petri-
faction in their heart more and more rapid till it acquires the
hardness of stone ; when, wallowing in the mire of the lowest
sensuality, they can make even a boast of sins from which, on
the day when they left their father's roof with his blessing on
their head and a mother's warm tears on their cheek, they would
have shrunk with feelings of indignant abhorrence, exclaiming,
"Am I a dog, that I should do such things?"
YOUTHFUL SINS MANHOOD's SORROWS AND DEATh's PANGS.
The remark is often made, when the spectacle of such a
young man is presented, that "he is sowing his wild oats," that
after a time he will come to himself and reform, and that he
may even yet be converted and saved and become perhaps a
burning and shining light in the Christian church. Most dan-
gerous and damnable delusion ! Be it far from thee, O young
man, O young Christian, O Christian parent ! For while it is
true that the natural tendency of youth is to the indulgence of
unbridled passion, and this with less care about concealment
than is felt in after-years, and while it is further true that, in
some instances in which passion has been thus indulged for a
season, divine grace has been mighty enough to subdue that
passion, and convert the open and hearty servant of sin into the
open and hearty servant of Christ, — yet to say that the indul-
gence in sin of any kind either renders more probable the con-
version of the sinner, or in any way fits the sinner for conver-
sion or for usefulness after conversion, (if by mighty grace he
is ever converted,) — or to say that sin of any kind can be in-
dulged in at any period of life, without imminent danger, — is
not more at variance with the teachings of human experience
than it is with the lessons of the word of God.
During a ministry of nearly twenty years, says a pastor, I
have seen a great deal of "wild oats" sown ; and I never yet
have seen any thing but "wild oats" reaped from "wild oats"
sozvn. I have seen many a one in early manhood "throwing
the reins upon the neck of his lusts," who, ere the prime of man-
hood was passed, had become an outcast from society and filled
a dishonoured grave. And the more warm-hearted and gener-
ous the natural disposition of the young man was, the more
rapidly has vice done its fearful work, and the more terrible the
wreck it has made. I have seen others giving way for a time
to the indulgence of passion, who afterwards became the hope-
ful subjects of divine grace. And I have heard them, as they
have smarted under the consequences of their youthful sins.
578 YOUNG men's christian associations.
lament their course in early life, in language like that of Job —
"Our bones are full of the sins of our youth, which shall lie
down with us in the dust."
A venerable old man, an elder in a Presbyterian church, was
once surveying a tract of land, as an executor, in order to
divine the estate. He and his companions reached a certain
cleared lot on the mountain ; and, turning to the gentleman
with him, he said, "I never see this lot without a feeling of
shame." "Why so?" asked his friend. "Because as many as
fifty years ago, when I was a boy, I came with some other boys
to this lot one night and took some watermelons without asking
the owner's leave !"
This aged Christian would often dwell upon the sins of his
youth and mourn over them.
It so happened one evening that Uncle H. (says a narrator
of the fact) sat by the old-fashioned open fireplace, in which a
cheerful fire was burning. He sat as if lost in earnest medita-
tion, and occasionally a sigh escaped him. An individual pres-
ent, noticing this, said, abruptly, "Well, what is the matter
now?" Uncle H. seemed disinclined to answer the question;
but, on being urged, replied, "I would rather have kept silent;
but, as you insist on knowing, I am thinking about the sins of
my youth ; and, I must say, they trouble me !"
There was once boarding with him a religious professor who
took dififerent views of justification from those entertained by
"Uncle H." This man seemed to consider justification as nearly
synonymous with forgetfulness of past sins. They often con-
versed on this point, the one asserting that when Christ for-
gives our sins we ought to forget them and have no more trou-
ble about them, and that, if we do not, it is evident that they are
not forgiven ; the other replying that David, though forgiven,
said, "My sin is ever before me," and that Paul, though for-
given, spoke with grief and shame about his having "persecuted
the church of God."
This must be so. It is the law of nature. It is the necessary
result of our mental and moral being. It is also the law of the
kingdom of grace. As a man sows, so shall he reap. As a
man sows, and what a man sows in the spring-time of life, he
must reap in a multiplied harvest in the summer of manhood
and the winter of old age. If he sows wind, he must then reap
whirlwind. If he sows to the flesh, he must reap corruption.
If he sows wild oats, he must, like the prodigal, vainly try to
fill himself with the husks which the swine do eat. "Lust, when
it is conceived, bringeth forth sin ; and sin, when it is finished,
bringeth forth death." "Thou fool, that which thou sowest
thou sowest not that which shall be," but which shall bear mul-
YOUNG men's christian ASSOCIATIONS. 579
tiplied products, and "from every seed its own body and its own
fruits."
"Who sows the serpent's teeth, let him not hope
To reap a joyous harvest."
"There can be little doubt that most persons settle the ques-
tion of their eternal destiny while young. This is the time of
roots and seeds, the time of foundations, the time of fountains
and laws, the time of principles and prophecies, that are to be
developed and fulfilled in the man and in the angel, good or
bad. This is the time of quick and vivid sensibility to impres-
sions from abroad, whether good or evil ; the imitative time of
our being; the reproducing time of examples; the time of in-
tense feeling and of energy and impulse in following the heart
and in carrying out its purposes."
The process of self-education, as Foster says, is then going
on, even though unobserved, and tending fast towards the ulti-
mate fixed form of character.
"One season cannot be changed for another, the summer for
the spring, nor the autumn for the summer. We go on, in-
deed, sowing seed all the way through life ; and each successive
period of life is a most impressive reality, — a period of proba-
tion and of seeds for the next period, — because what we were
and what we did yesterday is continually coming out in conse-
quences to-day. But the one grand seed-period of our being,
the period of the oaks that build the ships in which our for-
tunes are embarked for eternity, the period of all the com-
manding fixtures and features of the character, is never
repeated, and is ordinarily early in life. The roots of our
earliest habits twine themselves all about our immortality. The
trunk of character, strengthened by such roots, is immovable;
and the branches spread themselves out a mighty shade of foli-
age. So prodigiously, intensely energetic is the impressible
period and growing power of our being. And it depends there-
fore upon what we meet with and entertain at such a period,
whether we shall become apostles of good or of evil in our
fallen world, because it meets with the growing, germinating
power, the enthusiastic, imaginative, impulsive tendency, and
carries the mind onward to results."*
How awful, then, Christian young man, is the infatuation of
young men around you, growing up in all the wildness and
inflexibility of their evil and corrupt natures, and filling the
land with their rank and baleful luxuriance, their poisonous
exhalations, and their soul-destroying fruits !
"Oh. what a wilderness about us lies
Of spirits, each wrapp'd round in fleshly cell.
Could we but see beyond each other's eyes
This universe of souls 'mong which we dwell,
*From Dr. Cheever's "Voices of Nature."
580 YOUNG men's christian associations.
Each in himself a world, — a heaven or hell,
Therefore it is of life's short span
So often written in the sacred page,
Which, pointing immortality to man,
Holds up in mirror life's short pilgrimage,
In every form which may the soul engage,
And then each talent weighs in duty's scale.
Mysterious thought of never-ending age !
At sight of which the strongest heart should pall,
And dread, ere heav'n be won, lest life itself should fail.
Each hour is like an angel, which, with wings.
Comes from and goes to heaven ; yet empty ne'er
Comes or returns, but some occasion brings.
And hastens back to heaven, the tale to bear
Of evil, or fresh store to treasure there.
Pity looks down from heaven's o'erarching roof.
Awe-struck to see how swift our hour is sped.
To see while day and night weave the thin woof.
Eternity is hanging o'er the thread,
And then that hour that numbers 'mong the dead
Numbers us 'mong those that die no more !
Time marks not death with unperceived tread
Steal on behind ; but, while he numbers o'er
His many days to come, death shuts the eternal door."
THE GLORY OF YOUTHFUL PIETY AND YOUNG MEN THE
STRENGTH OF EVERY COMMUNITY.
On the other hand, how dehghtful is it to behold young men,
inspired with the divine idea of association, united, together on
the basis of love to Christ and love to sinners, sustained by the
principle of faith in Christ, obedience to him, and recognition
of the common salvation and the common brotherhood of hu-
manity !
"Who can discern the beauty of that power,
When endless life within the soul is born !
Dawns on the soul the everlasting morn !
The aspiration of its lofty aim
Stilling the noise of passion and of mirth,
Set on her heritage of endless worth.
And her immortal birthright bent to claim ?"
The Strength and power of any community is in its young
men. For weal or woe, they give it tone and character, and
life and energy. They will also be its future leaders. Out of
their ranks must come forth the husbands, the fathers, the
merchants, the operatives, the municipal fathers and legislators,
the pillars both of the state and of the church. The very being
and, much more, the well-being, of this as of every other com-
munity, rests, therefore, upon the opinions, character, and
habits of the young men whose strength is now their glory or
their shame.
THE PECULIAR TEMPTATION OF YOUNG MEN.
And hence, of all other classes, our young men most emphati-
cally stand in need of the benefits and blessings of Christian
association. That energy, strength, and boldness which con-
YOUNG men's christian ASSOCIATIONS. 581
stitute their glory is at the same time the source of their greatest
danger. Their pride, passion, and love of independence, like
unbroken steeds, spurn the control of reason, laugh at experi-
ence, and. dreaming of no sickness, disease, or death, give the
reins to passion, rush into the very whirlwind of temptation,
and sport merrily while their hand is upon the lion's mane and
their feet upon the hole of the serpent. The general arrange-
ments of business, its ungodly "hasting after" riches, its utter
disregard of the health, happiness, and morals of the young men
who are its instruments, and the whole nature of their sur-
rounding circumstances and conditions, expose our young men
to peculiar and almost irresistible temptations.
The perverted spirit of our free institutions, the want of con-
sideration, intellectual pride, immorality, and the inevitable
tendency of spiritual darkness to shut out from itself the light,
lead many young men to skepticism in one or other of its
Protean forms. If too conscientious and enlightened to fall a
prey to this snare of the destroyer, the same causes render
young men unwilling to submit fully to the gospel, and induce
them to take shelter from the storm and tempest of conscience
in some refuge of lies, some man-constructed system of doctrine
or philosophy, by which — imagining they must think for them-
selves, that is, hold opmions different from those around them
— they are easily beguiled. 'T have been," said such a one,
when dying, "a most wicked and incorrigible opponent of the
whole Christian system ; and I know not why I was so, but for
the pride of opinion."
In these ways, and by every device, Satan blinds the eyes of
young men, closes their ears, and locks their hearts, so that they
may permit their day of grace to pass away. This is all he
wants ; and his end is gained, whether this is accomplished by
vice, folly, frivolity, or vain philosophy, falsely so called. "The
young Lord Littleton was in early life the subject of deep im-
pressions, under the influence of which, he informs us, he re-
tired at a particular time to his chamber to pray, with the inten-
tion of committing his soul to God. As he was on the point of
kneeling to engage in prayer, he concluded to turn aside and
close his window-shutter. At the window he say a band of
musicians parading the streets. The splendour of their appear-
ance caught his eye ; their inspiring notes ravished his ear ; he
rushed from his apartment to the street, joined in the crowd,
banished his seriousness, and felt the strivings of the Spirit no
more." This was all that Satan desired ; since in gaining this
he gained, and Lord Littleton lost, all. If the fly can only be
attracted by its glare to circle round the flame until, intoxicated,
it falls into it, its wings are lost ; and, if not destroyed at once,
it is destroyed inevitably. "I am a candidate for a fortune,"
582 YOUNG men's christian associations.
said a young man recently in the flush of health and the ardour
of hopeful prospects, "and I am bound to die rich!" Alas!
within a year he was dead, and that too before he was rich
either in earthly or in heavenly treasures.
Ah! thus it is that, while Christ and his bride the church
stand in their very presence, beckoning them to heaven and
holding forth the crown of an immortal heaven with its imper-
ishable, eternal weight of glory, — thoughtless and blinded youth
cast their all upon a moment's die, — eternity, the prize of life,
salvation through the blood of the Lamb; — and, Esau-like,
barter every thing for baubles, "and buy only eternal pains !"
Of all others, therefore, young men stand in need of associa-
tion,— of the power which is found in the example, influence,
advice, encouragement, sympathy, companionship, and occupa-
tion which are so powerfully brought to bear upon them by
association with those of their own age who have like passions,
feelings, and temptations with themselves.
YOUTH THE crisis OE MAN's CHARACTER AND DESTINY.
Youth is the crisis of a man's character, — the tide of life
which, taken at its height, leads on, according to the power that
moves it, to a life of glory and of goodness, or to one of shame,
hard impenitence, and unbelief. Of the crimes of Great Bri-
tain, one-fourth are ascribed to persons under twenty-one years
of age. In three years, eight hundred and thirty-three offend-
ers under that age were committed to the Glasgow prison.
The number of criminals under twenty years of age, im-
prisoned in 1815, in Britain, was 6,803, or 1 in 449 of the popu-
lation between ten and twenty years of age ; while in 1844 they
amounted to 11,348, or 1 in 304 of the population of the same
age.
In London, between the years 1844 and 1848, the proportion
of criminals under twenty years of age to the population of the
metropolis under that age increased from 1 to 56 to 1 in 47.
One leading question of the present age, therefore, is to know
how to deal with juvenile delinquents.
THE NUMBER AND IMPORTANCE OF YOUNG MEN IN ANY COM-
MUNITY.
Such are the temptations of young men, and such the danger
of their being lost to society, and of their becoming a curse
instead of a blessing.
Now, there are probably not fewer than between two and
three thousand young men in this city. They are essential to
its very existence. There is not a store in this city which would
not be closed but for the needful services of its young men ; not
a counting-house, not a workshop, not a printing press, which
YOUNG men's christian ASSOCIATIONS. 583
would not be broken up if deprived of their vigorous and ener-
getic young men. As principals, as bookkeepers, as clerks, as
hands and operatives, men still endowed with the energy, en-
terprise, and strength of youth sustain and carry on the various
busy operations of this and of every other mercantile commu-
nity.
The character of any city, therefore, — of its business, its
manufactures and its arts, depends on the character of the
young men.
The permanence, prosperity, popularity, and profitable suc-
cess of every mercantile concern depend vitally and to a very
great extent upon the honesty, the address, the energy of the
young men, upon the hearty zeal with which they enter into the
interests of their employers, and upon the intelligence and pleas-
ing and obliging manners with which they conduct themselves.
And hence it follows that the future progress and elevation
of this and of any city, its prosperous rivalry with other cities
in their rapid increase and development, depend more than any
thing else — except the blessing of God, which alone maketh rich
and buildeth up any community, — upon the wisdom, spirit, en-
terprise, large-hearted liberality, far-reaching sagacity, and
therefore that fear of God which is the source of these virtues
and of all true greatness, — which characterize its young men.
THE IMPORTANCE AND CLAIM OF YOUNG MEn's CHRISTIAN
ASSOCIATIONS.
Such, then, being the relation of young men to every com-
munity, { not now to refer to our families, to our social charac-
ter, and to our churches,) — such being their supreme import-
ance to its prosperity, — such being the peculiar circumstances
which isolate young men as a class from those around them, —
and such being the peculiar temptations by which their virtue
and pious purposes are assailed, — it is very evident that an
association of young men on Christian principles is of unspeak-
able importance. The leaven which shall purify this mass must
be mingled with it. The light that shall enlighten it must radi-
ate from the centre outwards. And the all-pervading and ele-
vating power of Christian principle must be brought to bear
upon our young men through the sympathy and love of young
men like themselves.
THE ADVANTAGES THEY SECURE TO YOUNG MEN.
The Young Men's Christian Association presents, there-
fore, very strong attractions to every Christian young man in
the community. Would you, my dear young friend, strengthen
and invigorate your own Christian life: — would you enjoy the
blessedness of doing good, — good to those most needful of it,
38—^^01. IV.
584 YOUNG men's christian associations.
to whom you have pecuHar access, over whom you have pecu-
liar power, and in benefiting whom you most efifectuaUy advance
the interests of society at large ; — would you increase your own
happiness and gather round you all the delight springing from
sympathy and fellowship with kindred spirits ; — would you
secure to yourself friends, acquaintances, a home where you
can cultivate both the head and the heart? — then become an
active, zealous, and warm-hearted member of some Young
Men's Christian Association.
Aiviv christian young men oe every denomination may
UNITE.
No Christian man — who loves the gospel more than he does
any creed of human origin, and Christ in his divine glory and
grace and infinite all-sufficiency more than he does any denomi-
nation upon earth — need hesitate to unite in such association.
It is simply, sincerely, and purely evangelical. It is not polemi-
cal or aggressive in any sense except as against sin. It is
neither sectarian, doctrinal, nor ecclesiastical. Its basis is
Christ the power of God and the wisdom of God unto salvation
to every one that believeth. Its power is the practical, experi-
mental, saving, and sanctifying knowledge of Christ formed in
the heart the hope of glory. Its instrumentality is the gospel
as the only regenerator of man individually and of man socially.
The reception of that gospel, and love and devotion to that
Saviour, are the only qualifications for union with such an
Association. It knows no church in particular, except so far as
membership in it gives evidence of these qualifications being
possessed by its representatives. It looks beyond particular
churches to the church visible, — the holy catholic church
throughout the world ; and it looks upward above all rites and
forms and peculiar tenets, as held and loved and deemed vitally
important upon earth, to membership in the church spiritual anct
invisible, — constituted of all those who are born by a new celes-
tial birth, whose names are written in heaven, whose aims and
hopes and joys are one, and to whom it is a blessed privilege
to labour together with Christ in seeking and saving the lost.
No one, therefore, need keep back. There is here no com-
promise of doctrine, order, or principle. To associate Chris-
tian young men ; to strengthen and confirm their faith and hope
and zeal ; to provide comfortable rooms and reading, and per-
haps physical refreshment* for young men generally whether
they are professing Christians or not ; to encourage their friend-
ship ; to aid and assist them in every way ; to preserve and
increase in them all good purposes ; to deliver them from
temptation ; to present before them the example of living, lov-
*To the extent of tea, coffee, butter and bread, as in London.
YOUNG men's christian ASSOCIATIONS.
585
ino- and cheerful piety, and thus to lead them by the cords of a
man to the Saviour and salvation ; to be ready on any occasion
of public sickness and calamity or of private and personal neces-
sity to lend their services to the cause of suff ermg humanity ,
and to devise and prosecute labours of Christian love among
the young, the poor, and the destitute :-this is the sum and
substance of the end contemplated by such an association.
Youno- Glen's Christian Associations, therefore, have power-
ful and undisputed claims to the approbation encouragement,
sympathy, and assistance of every member of the community;
of every one to whom the character of our future husbands,
fathers and rulers is dear ; especially of every man of business ;
and more emphatically still of every one who names the name
of Christ.t
WHY THESE ASSOCIATIONS REQUIRE LIBERAL ASSISTANCE AND
LARGE RESOURCES.
It is therefore very evident that Young Men's Christian As-
sociations can only fully succeed by liberal help, as well as by
tin this connection I would give what. prominence .^"^^ P"'^^"^"" \S
to the following suggestion relative to city clerks and young men employea
in similar ways. It is from the Presbyterian:—
"Messrs Editors : A young gentleman, my relative a clerk in New York
lately oaid me a visit, and, among other matters, he informed me that ne
did not'go statedly to churck on the Sabbath because he had no pew or seat
and was wholly unable from his little salary to rent one He fK^'J^^^'lf^
very many clerks spent the whole Sabbath at home, and not a few of them
in utter idleness and folly ; that they could "ot afford to Pay for seats and
"^^1^; r ■ • f^^rr, Q rpcsnected clerical brother, who states no
similar cases. In our large cities mcic .t friendlv encouragement,
clerks who, from straitened '^jeans and want of friendly en S^^^^^
have no connection with our churches. They are "f o^'^J^t^'^eeling that a
good their will might be, to P"'^'^l)f/^^°;i°/^"o*ufdre regarded al an in-
constant attendance at any place of worship wo^W be reg ^^ _
trusion, they stay away, and bec^ome utterly mditterentg ^ ^^^^^^
tively hostile to ^t, because its P"^^ f ^^^^f^^^ of consideration whether
which they cannot command It is wel^w^rt y ^^^^^^ which to
there is not a radical defect in the system w sanctuaries. Why
so great an extent excludes the worthy poor irom ^^^^
should those who happen to have P°"7 ^^^^jP'^^^d religious respects their
into corners and gaUerieyhoe in all mo and^^r^^^ ^^P^ ^^ ^^^^^_
superiors ? And if this Qisunciioii > ^ ^ the various aisles, pews
should not all our churches ^aje interspersed in ^^^^ ^^^
well fnrnished for strangers, ^^ere they could leei > employers
intruders? And why, as o^r cor- Ponf "t^^^^^^^^^ amply rep\id\y
rent pews for their <=l^[k/^i^"/3X,din^^^^^^^ Some remedy should be found
the improved morals of these subordinates ^^^ ^.^^ ^^^^^^ ^
586 YOUNG men's christian associations.
the general sympathy and fervent prayers of the community at
large.
Every Association ought to have a very comfortable, spaci-
ous, well-aired and well-situated house, — a home. This build-
ing should be so arranged as to provide a convenient reading-
room, well supplied with papers and one or more periodicals ; —
a sitting-room commodiously furnished and suitably aired and
warmed ; — a library supplied with fresh, attractive, and profit-
able books ; — and a hall for social meetings, private lectures,
essays and debates, Bible classes, and for whatever other exer-
cises may be suggested by a wise experience.
Every Association should have the means also of providing
lectures from distinguished men in all parts of our country, and
of publishing and circulating such lectures, addresses, or tracts
as would be found useful to young men.
There is thus a necessity for means far beyond those hitherto
provided, both for making such associations what they have not
yet been, and for opening up to them ways of usefulness and
sources of attraction not yet contemplated.
AN .'APPEAL To MERCHANTS AND CITIZENS.
I appeal, then, on behalf of the Young Men's Christian Asso-
ciation among you, to every merchant and man of business in
the community. Here is a way in which you may greatly bene-
fit the young men of your adopted and cherished city ; — at once
please and profit them ; encourage them to be and to do good
and to eschew evil ; preserve and purify them ; endear them to
you, to each other, to their friends, families, and churches ; stim-
ulate them to intellectual and moral excellence, and to energy,
perseverance, honesty, and honour ; render them better men,
better clerks, better salesmen, better cashiers, better agents,
better creditors, and better merchants, better every way, whether
as friends of your family, suitors to your daughters, husbands
to your loved and cherished ones, fathers of your families,
officers in your banks, directors in your railroad companies,
aldermen in your Council, and officers in your churches.
Would it then be too much to ask every merchant, every
house of business, every man to whom the services and char-
acter of young men are important, if not every family and
every Christian, to make an annual contribution to this associa-
tion? In what other way could you do so much to advance
your own interests as by encouraging young men to unite to-
gether in zealous co-operation for their own improvement ; — by
providing them with ample means for attracting others to their
rooms, their meetings, their lectures, and their various churches ;
— by banding together those who, with energy, should also
have the disposition to be zealously affected in every good work
YOUNG men's christian ASSOCIATIONS. 587
by which the health, happiness, and moral and spiritual im-
provement of the community may be promoted; — by thus ele-
vating the standard of character attainable and maintainable by
young men ; — by providing an increasing body of young men in
whose honour, honesty, and energy, if not also in their piety,
the community might repose confidence in any position of trust-
worthiness and zeal, — by thus rendering vice more vicious, im-
morality more degrading, gambling, drunkenness, extravagance
and dishonesty in every form more disgraceful, — by demon-
strating that true religion is identified with all that is honoura-
ble, manly, and noble in character, and that it is promotive of
the highest interests and happiness of the life that now is as
well as of that which is to come, — and that, in the language of
an ancient proverb, there is a shame (the shame of being reli-
gious) which is sin, and truly shameful, whereas there is a
shame (the shame of being sinful, irreligious, and cowardly
and inactive in the cause of God) which is life and glory; —
that voluntarily to eschew evil and avoid it, to choose good and
pursue it, to make good our object and our end, and to live for
others at the sacrifice of self and for the love of Christ, is the
very essence of heroism ; and that he who by shining acts marks
out his ascending way is in the path of glory shining more and
more unto the perfect day, —
Still nearer heaven, still more and more divine
Her mansions, as he nears the eternal shore.
Were our leading men of business to set an example in this
matter ; allow to their young men their evenings for bodily
recreation, and for mental, moral, and spiritual improvement;
and encourage their attendance at the rooms and meetings and
social unions of these Associations ; what glorious results might
we not look for in the future character and prosperity of our
city, our families, and our churches !
WHY ALL CHRISTIANS, AND YOUNG MEN SPECIALLY, REQUIRE
ASSOCIATION.
But, whatever may be the course pursued by others, let me
encourage you, my young friends, — and all you who have
strength and energy and spirit enough and love enough to
Christ and to the souls of young men to unite with them in
doing good, — to avail yourselves of the advantages of the
Young Men's Christian Association.
It is, as I have shown, in its nature, principle, object, and
instrumentality. Christian, — generated, inspirited, and sus-
tained by the divine life of Christianity. That life quickens in
individuals the sense of responsibility, gratitude, and love to
God and love to souls perishing around them. But it also
enlightens and enlivens man's social nature, and leads him to
588 YOUNG me;n's christian associations.
seek encouragement, help, and strength in those who, like him-
self, are quickened and made new creatures in Christ Jesus.
This is the instinct and security of the Christian, whose life is
now a warfare against sin within and temptation without.
And in the very woods around us may we not behold a lesson
on the necessity of this union and co-operation? 'The branch
cannot but Avither that is cut from the parent vine.' The leaf
depends for life upon its protecting stem. The young and ten-
der and even the hardy trees find protection from the stormy
blast and the biting frost in their congregated union. And the
elements that are needed to cherish life in one tree are provided
by another, so that they minister to each other's comfort, sus-
tenance, and life. And wouldst thou, O Christian, be a dweller
in the woods of human life, — whether you stand in the crowded
mart of commerce, in the shady grove of domestic and social
life, or among the cedars of Lebanon, the garden of the Lord
where trees of righteousness are planted by the rivers of living
water, — and yet think to dwell alone in selfish independence?
"Behold, the beasts shall hurt thee, weak, naked, houseless out-
cast. Disease and death shall track thee out as bloodhounds
in the wilderness." Or, if thou standest, thou shalt be found
a poor, weak, and broken reed, shaken by every wind and bared
by every rude blast. Thou hast a social spirit, O, man. Alone,
thou dreadest and wantest all things. Thy strength and com-
fort are laid up for thee in the deep well of humanity. Bless
God, therefore, who has ordained for you the ties of family, of
kindred, of country, and, above all, of Christian fellowship;
and who has thus multiplied your resources, out of weakness
has made you strong, and supplied all your need from the store-
house of sympathy and friendship and the sweet communion of
saints.
Christian fellowship is therefore absolutely necessary to
Christian life, comfort, and growth. We are indeed dependent
creatures. We cannot exist alone. We live in each other's
life, and are moulded by each other's character, opinions, habits,
and disposition. Sympathy creates a moral atmosphere through
which we are assimilated and fashioned by those associated with
us. So God has made us. So experience teaches us, for a man
is known by his company. And so God instructs us, for "evil
communication corrupts good manners, while he that walketh
with the wise shall be wise."
The reason is very obvious. We are dependent on the good
will and good opinion of those associated with us. How — asks
the divine philosophy — can two or more persons walk together
in the bonds of intimate and familiar acquaintance unless they
are agreed? There will of necessity be constant differences,
jarring, and ill feeling. To avoid this, to be at peace, to walk
YOUNG men's christian ASSOCIATIONS. 589
and work and will and enjoy tog-ether, we feel constrained to
conform onrselves to those with whom we wish to associate as
intimate companions. There is a mutnal and growing assimi-
lation, first by the avoiding, and then by the abandoning, of all
points of difiference.
Example, too, is all-powerful. It exhibits the thing done. It
makes manifest its reality and its practicability. If evil, ex-
ample seems to guarantee safety, satisfaction, the good-will of
those who assume to be manly, independent, and above the dic-
tation of God or man. If good, example on the other hand
commands our homage, condemns our low, sensual, and irra-
tional life, and gives us a living proof that true piety is the only
source of true dignity, honour, happiness, and peace. And
whereas an evil example is congenial to our naturally-evil heart
of unbelief, and is commended to us by all the witchery and
devices of the Evil One, on the other hand conscience, experi-
ence, observation, the Bible, and the providence of God, — God
himself, good angels, good men, and good women in an eminent
degree, — conspire with good example in making it powerful to
good impressions and to holy and happy results.
ASSOCIATION ONLY POWERFUL WHEN VOLUNTARY.
It is, however, very important for me to observe, and for you
to remember, that the power of association lies chiefly in its
being voluntarily sought and willingly reciprocated. The asso-
ciation even of the wicked, the profane, the drunken, the irreli-
gious, and the scoffer, when it is only endured because of the
necessity of circumstances, — as, for instance, in the prosecution
of business, in the case of impenitent parents, husband, wife,
family, or school-fellows, — may even serve to awaken disgust;
to unveil the heinousness, the meanness, and the vulgarity of
sin ; to create aversion and loathing ; to arouse our spirit of
independence ; and to generate principles of virtue and habits of
piety : —
Gathering strength and beauty from the storm,
The unyielding oak grows to majestic form,
Strengthening its root deep hidden from the view,
Feeding on air, and drinking heavenly dew.
Thus habits mould the soul to be a place
Wherein may dwell forms of immortal grace,
While thoughts and tempers in the spirit's shrine
Grow into shape and take the form divine,
Fed by the life of the celestial tree.
And drinking heaven, — elastic, stainless, free.
Thus were Moses and Daniel prepared by God for the bravest
services in his cause far from the pious homes of Israel. They
grew in saintship amid the impurities and effeminacy of a
heathen palace. Josiah also took root and blossomed into an
early and fragrant piety amid all the blood and filth and pollu-
590 YOUNG men's christian associations.
tion of the house of his father Ammon and his grandfather
Manasseh. "I have never doubted," said Newton, "that God
could convert the heathen, since he converted me."
It is only, therefore, when we choose the sinner's company,
walk willingly in the counsel of the ungodly, stand in the way
of sinners, and sit in the seat of the scornful, that their charac-
ter and curse become inevitably ours.
But this is equally true of the example and association of the
pious and the good. We may enjoy this inestimable blessing
in the person of our parents, family, and friends, — in a husband,
or a wife, or a child, or an employer, or a business companion.
But if we do not appreciate it, — if it is not really and voluntarily
and lovingly improved, — it not only does us no good, but often-
times is perverted into a curse. Our pride and vanity and self-
\vill and contrary dispositions and desires are offended ; and so
sin, taking advantage of us, works in us hatred and enmity and
unbelief and hardness and impenitency of heart.
The power of association lies, therefore, in its being volun-
tarily sought, and in our thus putting into the hands of others
the key to our hearts and submitting them to the plastic power
of example and companionship. And when therefore young
persons voluntarily turn away from any willing intimacy and
heart commui, ion with the vile and ungodly, and associate
themselves with those to whom Christianity is truth ; Christ the
perfection of glory as a model of character; piety the highest
style of man; the service of God perfect freedom; and godli-
ness the chiefest joy; — when, I say, young men or women thus
voluntarily join themselves together, they give to association all
its mighty power to mould and fashion the character and life
into confomiity with the true, the beautiful, and the good.
How pleasant, therefore, and how good a thing, it is to see
the young men of our different churches, and young men not
yet members of any church, associated together in these socie-
ties ! May you dwell together in unity amid the green pas-
tures and the living waters of the common salvation, no root of
bitterness springing up to trouble you ; — the herdsmen of Lot
having no contention with those of Abraham; Ephraim not
vexing Judah nor Judah Ephraim ; and the only strife being to
provoke one another to love and to zeal in every good word
and work !
christian young men urged by gratitude to piety, zeai,,
and devotion.
And as Christ's love alone can unite his children, — as Christ's
Spirit alone can "pour into our hearts that most excellent gift
of charity, the very bond of peace and of all virtues, without
which we are nothing worth, and without which whosoever
YOUNG men's christian ASSOCIATIONS. 591
liveth is counted dead before God," — let a sense of your own
infinite indebtedness to Christ's mercy keep you ever near to his
throne of grace, that he may ever keep you near to himself, and
shed abroad his own love and the love of the Spirit, and all the
fruits of the Spirit, in your heart.
When you look back to the hole of the pit from which you
were hewed out, and consider how after being made a living
stone you were built by the finger of God into that noiseless
temple which is not made with hands, eternal in the heavens ; —
when you call to mind how, amid the fretful circumstances of
passing time, weary and heavy-laden and tossed about by every
vain distracting care, Christ called you by his still small voice
into a mountain apart, and there amid the unearthly calm of his
own blessed presence spake peace and rest to your troubled
soul ; — when you remember how, while you lay in your blood,
polluted, an outcast foundling, abandoned by all earthly pity, —
He bathed thee erst in life's eternal fount,
And took thee through the gate of his own grave
Unto the haunts of the celestial mount,
With dews of life thy dying soul to lave ; —
when, I say, you think upon these things, you will be ready to
exclaim —
Ye shining ones that walk on heaven's high wall,
Look down ; behold me from your heights around ;
Come, see and hear, bear witness to my call !
What miracle of mercy have ye found
Equal to mine ? — With sins encompass'd round,
A lonely exile in the vale of tears.
One struggling 'mid the rocks, his comrades drowned,
An unarm'd one travelling 'mid hostile spears.
With such an one to walk the Almighty Lord appears.
Me hath he called to love him ; me hath he deign'd
To call his child ; for me his life-blood pour'd ;
And when I turn from him, then he is pain'd.
To all things else his all constraining word
Sets bounds, and o'er them throws his holding cord
But to our love : He asks our being whole.
And who unto the soul can bounds afford ?
He who can all the infinite control
Alone can meet her love, alone can fill the soul.
I ask not wealth ; I ask not length of days,
Nor joys which home and rural sights bestow.
Nor honour among men, nor poets' praise.
Nor friendship, nor the light of love to know.
Which with its own warm sun bathes all below ;
Nor that the seed I sow should harvest prove ;
I ask not health, nor spirit's gladdening flow,
But an assured pledge of rest above, —
A heart to feel and recompense Thy love
By loving Thee all earthly things above.
THE POWER OF ASSOCIATION EXERCISED BY BOOKS, ETC., AS MUCH
AS BY PERSONS.
Let me, before passing from this point, remind you, my
young friends, that the power of association is, to a very great
592 YOUNG men's christian associations.
extent, exercised by the dead as well as by the living; by the
absent as well as by the present ; by those you have never seen
as well as by those in whose society you live and move; by
books, by pictures, by music, and by all our in-door and out-
door amusements and occupations.
Much, if not the greater part, of man's association in this
day of general knowledge and cultivation is found in the silent
companionship of the books and newspapers with which he daily
communes, and in all the other employments of his daily life.
These constitute much more truly his associates, and exercise
over him a much more powerful influence, than his living com-
panions. This is the atmosphere in which he really lives and
moves and has his being, and which, all the more powerfully
because all the more unconsciously, creates and sustains his
peculiar taste, temperament, opinions, and habits.
This is a point of unspeakable importance to the young, and
yet but little considered. Young men, it has been said, are like
the chameleon. They take their colour from the objects with
which they are brought in contact, be they personal or material.
They have as yet no character of their own, fixed and immova-
ble ; and being, like sheep, gregarious, they rapidly yield to the
impulse of any leader and follow a multitude to do evil. Now,
it is in books that this communion of soul is most intimate,
unreserved, absolute. Continents and centuries present no ob-
stacle to such intercourse. Time and space are annihilated by
this mental and moral association. Man walks continually in
the presence and under the influence of those who have drawn
him to their silent society and by the irresistible attraction of
their powerfully-entrancing witchery of style and tragic story.
Thoughts that would kindle a blush of shame if uttered, scenes
which would shock by their abominable shamelessness if wit-
nessed, actions which he would condemn as equally dishonour-
able and degrading, and principles which he has been taught to
regard as impious and profane, a man may allow to pass before
the eye of his mind, to enter the ear of the soul, and to awaken
spiritual impressions, perceptions, and feelings. And thus, in
the confidence of his own personal morality and uprightness, a
man may permit visions of hell to be daguerreotyped upon his
heart, and leaven of corruption to mingle with the very elements
of his being: —
Youth, confident in self, tampereth with dangerous dalliance,
Till the vice his heart once hated has lock'd him in her foul embrace.
The power of God's moral government over such a man is by
this silent and unobserved process destroyed, and the soul-in-
spiring ideas of God, eternity, heaven, and hell, being eclipsed,
the heart becomes insensible to every pure and holy motive,
because the light and love and power of the gospel are efifect-
YOUNG men's christian ASSOCIATIONS. 598
iially shut out from the darkened soul. The citadel is under-
mined before alarm is given. While the man sleeps, tares are
sown and soon spring up to choke the better seed. And while
he lies slumbering in dreamy self-indulgence on the lap of this
Delilah, his hair is shorn, his strength is gone from him, and he
walks forth as at other times into the midst of temptation, not
knowing that God has departed from him. Satan having en-
tered into his heart, finds that instead of resisting he becomes
an easy prey, a willing captive, a degraded bondsman, submit-
ting, by a self-entailed compulsion, the whole man to low, sen-
sual, and grovelling pleasures and pursuits.
THE EXPLANATION OE A MYSTERY.
This is the secret of that mystery which often meets us in the
world, w^hen there is some sudden and unlooked-for develop-
ment of vice, crime, or ungodliness in the life of some man or
woman whose outward conduct, associations, and professions
were all hitherto irreproachable ; and why also it is that so many
live in impenitency and unbelief against all the likelihoods from
parental piety and instruction, of their early conversion and
consecration to God.
Their secret associations have been with books, pictures, and
papers which feed the ungodliness and sinful carnality of their
natural hearts. Their in-door, inward life has been one of
vanity and fictitious demoralizing worldliness. They have thus
been living in an atmosphere of sin, and generating the streams
of a growing sensuality, carnal-mindedness, and practical athe-
ism, until the pent-up waters at length burst forth in some open
development of the iniquity which had long been accumulating
in the heart. The poisonous malaria which had so long been
secretly inhaled has vitiated the very life-blood of their moral
constitution, so that, set on fire of hell, raging with the fever of
sensuality or of vice in some other form, and burning with the
insatiable thirst of impetuous desire, they rush like a frenzied
patient from the restraints of home, and plunge headlong into
crime, dissipation, or dishonourable courses. The fire-damp
long secretly generated has permeated the recesses of the soul,
and only needed the spark of temptation to develop it in an
explosion of terrible, consuming flames, —
Must it be so because
I did not scowl temptation from my presence,
Dallied with thoughts of possible fulfilment,
And only kept the road, the access open ?
I but amused myself with thinking of it.
The free will tempted me, — the power to do
Or not to do it. Was it criminal
To make the fancy minister to hope?
Where am I ? Whither have I been transported ?
No road, no track behind me, but a wall
Impenetrable, insurmountable.
594 YOUNG men's christian associations.
Rises obedient to the thoughts I mutter'd
But meant not! Mine own doings tower behind me!
A punishable man I seem : the guilt,
Try what I will, I cannot roll from off me.
Thus is it that without going into the open ways of sin, the
course of this world, or into the haunts of vice ; without seeking
in the theatre a provocation to lust and intemperance ; and with-
out going hand-in-hand with the openly ungodly and profane ;
young men — ay, and young women too — are often led by secret
passages down to the pit of destruction, become assimilated in
feeling, thought, and character with those from whose contami-
nation they once shrank ; and are thus prepared to riot with
greediness in that uncleanness, the very thought of which would
once have been repelled as disgusting and diabolical.
CHRISTIAN YOUNG MEN EARNESTLY IMPLORED TO SEEK THE SAL-
VATION OE OTHERS.
Christian young man, whosoever thou art that readest this
appeal, when you remember that you
From that dark prison-house
Once pass'd, and, from Egyptian bondage freed,
Wast led between the walls of hanging seas ; —
that you too have wandered on the edge of death, —
Of death that dieth not, — of endless death, —
And drunk the intoxications of the cup
Which fill'd your fancy with unreal joys ; —
and when you consider that these, your companions in age, in
nature, and in destiny, are on every side and in every way sur-
rounded by temptations and snares and "damnable delusions,"
while yet, in awful infatuation and cased in self-confidence,
they are treading on the verge of never-ending woe and abusing
to their greater condemnation their brief life "big with the fate
of all eternity;" — oh, will you not run to their relief?
A few years since, says a writer in the American Messenger,
— a very powerful auxiliary to those who would do good, — as
with others I was detained for some hours on the shore of one
of our inland lakes by an accident upon a railroad, I witnessed
an incident which deeply affected me. Near where we lingered,
impatient of delay, there was a deep, wide, and very rapid
stream, whose waters roared and foamed and plunged over the
rocks into the lake. In this perilous current there was sud-
denly discovered, as we sat listlessly gazing, a human form,
apparently lifeless, and rapidly moving along with the flood
just at its entrance into the lake. Quick as thought the party
were astir ; but before the older men could adopt a plan for a
rescue, one of our number, a young man of slender form but of
a large heart, plunged into the hurrying waters and struck out
YOUNG men's christian ASSOCIATIONS. 595
in pursuit of their victim. It was a desperate struggle. Those
who watched it from the shore were ahnost paralyzed as they
gazed. But at length the struggle terminated in the triumph
of the daring young man. Like one determined to do his best,
he laid hold on the object of his exertions, and slowly made his
way with his burden to the shore, where, amid the shouts of the
spectators, he at length laid it down. The drowned man, to all
appearance dead, after long and persevering effort to restore
him, proved to be alive, and, before we left the place, spoke,
stood up, and walked about in our presence.
This incident suggested to my mind, says the writer, such
thoughts as these : —
That noble-spirited young man saved a body from death.
But there are souls exposed to an infinitely more dreadful death,
rapidly passing down the perilous current of time, and every
moment nearing the awful ocean of eternity. Who shall go to
the rescue ? Old men will counsel and do what they can ; but
many of them lack the strength and energy for quick and enter-
prising exertion. Who then are so suitable as our strong young
men to plunge into the stream and buffet the waves and lay hold
upon the perishing?
Again : if our young men will but make the effort to save the
lost, and are successful even in a single instance, they will enjoy
not only the approbation of their own consciences and the grati-
tude of the rescued one, but those shouts of joy over one sinner
that repenteth which echo from the heavenly shores. Let such
a young man know that he "who converteth a sinner from the
error of his way shall save a soul from death and shall hide a
multitude of sins."
Nor this alone. In saving one soul, you save many ; for one
sinner destroyeth many good. A drowning man will drag
down, if he can, others with him. A wicked man cannot live
alone. He must have company. He must join hand with hand
and take counsel together with those willing to be seduced or
who are more hardened than himself : —
With mimic joy and fiendish guile
They on their victim smile :
One blindly tears life's charter'd scroll,
And tramples on the sword ;
Another bears the inebriating bowl,
Or whate'er price they need who sell their Lord ;
While folly laughs, to gain the heart and head
Of those who dream of life while they embrace the dead.
In the expressive language of Scripture, sinners ''hatch cocka-
trice's eggs, and weave the spider's web : he that eateth of their
eggs dieth, and that which is crushed breaketh out into a viper ;
and he that departeth from evil maketh himself a prey." The
sinner thus hopes to hide himself in a crowd, to divide the risk,
to parcel out the criminality, and to bribe and blind conscience
596 YOUNG men's christian associations.
to be silent. And hence it is not only true that a companion of
fools shall be destroyed, but also that fools will destroy their
companions. In saving one sinner, therefore, you withdraw
one partner from the conspiracy. His influence and power for
evil are destroyed. The crowd is diminished, and fear and
shame act with redoubled power on his startled comrades. Sin-
ners are afraid. Fearfulness hath surprised them.
And, further still, every soul rescued is a friend, a co-worker
gained. He is added to your ranks. He is enlisted in your
company. He fights under your banner, and is now ready and
zealous for every good work.
In him, too, you have your mightiest argument, your most
overwhelming proof ; an irresistible appeal ; a living exemplifi-
cation of the possibility and the blessedness of salvation ; an
epistle which all can see and read ; one whom all knew as blind
and lame and dumb, now restored to sight, leaping, and praising
God who hath done such wonderful things for him ; a silent but
persuasive demonstration of the reality and glory of piety —
That, could it meet the thoughtful gaze of men.
Would fill the eyes with tears, the breath with sighs.
Like rain and winds upon the stagnant lake,
And so amend the heart.
ILLUSTRATIONS OF THL POWLR OF CHRISTIAN YOUNG MEN.
And this God can make your efforts accomplish. Let Chris-
tian young men bethink them of their mission and their power.
"I write unto you, young men, because ye are strong, and the
word of God abideth in you, and ye have overcome the wicked
one." In you "God has ordained strength, that he may still the
enemy and avenger."
In the recent terrible calamity occasioned by the burning of
the steamer John Jay, on Lake George, when in one-half hour
she was burned to the water's edge and all on board were driven
into the water, among the most active in rescuing passengers
was a lad of seventeen, named William Burnet, belonging to
Ticonderoga. He dived down six times and saved a number
of passengers. He was at last so overcome by his indefatigable
exertions as to be delirious during the night. Three young
gentlemen of Philadelphia, — Messrs. Hutchinson, — who very
early stripped themselves to their underclothes, after saving
their father and three sisters, were, by their energy and advice,
instrumental in saving many others. They behaved with great
coolness and confidence. Such, also, is your power, your trust,
your solemn charge, Christian young men. For amid the daily
scenes and intercourse of life, as you go out and come in, as
you travel and when you rest, at home and abroad, in the
counting-house and the family circle, in the street and alley,
and in the rolling car or the winged steamer, you may find op-
YOUNG men's christian ASSOCIATIONS. 597
portunities of doing good. And thus also, amid the too fre-
quent storms and wrecks of life, may you become the deliverer
of the perishing, the praise of the living, and yourself doubly
blessed as you see some mother clasping and kissing over and
over again her rescued boy plucked from her arms by the de-
stroying waves of temptation, and gone, she feared, hopelessly
and forever; or, while you cheer some almost lifeless and self-
ruined youth with hopes of mercy, and clinging to him with the
grasp of a love stronger than death, bear him safely to the
shore. Cling to him ; yes, grasp him with a yet holier, more
agonizing hope and prayer and confidence. Imitate that heroic
woman on board the Northern Indiana, which was also recently
destroyed by fire, — Mrs. Fowler. Having made her husband
put on the only remaining life-preserver, and tearing away her
bonnet already in flames, she plunged with him into the lake.
When they rose to the surface she wiped the water from his
mouth and eyes and encouraged him to retain his hope of being
saved. He continued to struggle with the waves. Half an
hour elapsed, and there were no signs of assistance. His
strength was rapidly failing. His wife, observing it, tried all
the more to cheer him. He said he could not stand it any
longer; it seemed at though he must give up. At that moment
she heard a steamer coming rapidly through the water. "My
dear husband," she said, "a few moments more and we are safe.
Don't you hear a boat coming?" He said he did, and, imme-
diately reviving, made all the effort in his power, and struggled
for himself and his heroic wife until the "Mississippi" came up
and took them, with scores of others, on her commodious decks.
Thus, also, my young Christian friend, throw around your per-
ishing brother the life-preserving promises of the gospel ; thus
convince him that your heart's desire and prayer is that he may
be saved; thus wipe from his eyes the tears of despondency;
thus smile away the gloom of hopeless despair; and, as the
sound of mercy comes from the blessed gospel, point him to
tjie lifeboat of salvation hasting to his deliverance, and urge
him with one last desperate effort to lay hold of the rope thrown
out for his salvation, and to cast himself into the arms of Him
who stands ready to receive and to save him in his uttermost
extremity.
In the "Messenger" for February was an account of the
happy death of a young man who was brought to Christ
through the divine blessing upon a faithful pencil-note handed
him by a youthful stranger in the cars between Princeton and
New York. The request of bereaved friends to hear from the
writer of the note has been answered.
On the evening of the first day of February, a young mer-
chant of New York, being in New Orleans on business, dropped
598 YOUNG men's christian associations.
into the rooms of the Young Men's Christian Association of
that city, after having addressed the boys of the city workhouse.
Taking up the "Messenger" for February, he was looking over
it, when two strangers entered, whom he approached as he
would in the rooms of the Society in New York, of which he is
an active member. He entered into conversation with one of
them, whom he was on the point of asking whether he was a
Christian, and if not if he did not expect to be, when his eye
fell on the very zvords in the article, "Railroad Letter."
"I had not," he wrote to a friend, "read over five lines when
I dropped the paper : Is it possible that my query to that strange
youth I sat with in the cars has got into the paper? I read on,
and immediately felt that I had been the instrument, in God's
hand, of converting a soul. Oh, what joy! I never knew till
then what pleasure it would be to be conscious of being the
means of saving an immortal soul. I retired to my room to
thank God for his goodness in showing me some result to feeble
efforts in his cause. I have prayed often that I might have this
privilege here on earth ; and now God has in his own good time,
and by such ways as to him seemed best, revealed to me for my
encouragement that we do not — yea, cannot — sow in vain."
What a blessed reward has this young Christian experienced
from his labours for Christ, in the joy of that happy hour ! May
not every Christian in whose heart there is an earnest love for
souls hope for like sources of joy either in this or in the better
world? Would that the inquiry in his letter might lead many
to the action it suggests! "If a few words may do so much
good, by the blessing of God, oh, why do we not oftener speak
then in humble faith?"
Lagging hours, that seem to linger,
Yet may thus each have a finger,
Pointing wandering souls to heaven.
And thus, while lengthening shades of even
On life's dial fall, and now
Darker shadows round thee go,
Yet thy works may pass before.
Waiting thee, — a blessed store ! —
In their number, weight, and measure,
Laid up in enduring treasure.
CHRISTIAN YOUNG MEN MUST EXEMPLIFY CHRISTIAN CHARITY.
To such labours of love and faith and prayer you are sum-
moned by the common feelings of humanity which prompt to
pity and compassion for all who are in danger and distress,
and this all the more powerfully if they are in such circum-
stances as we ourselves have known by bitter experience to be
imminently hazardous. But Christianity,— embodying the ex-
ample of Christ, his love, his mercy, his blood and righteousness,
his humility and infinite condescension, his sufferings and death,
his example of self-denying sacrifice for lost, guilty, ungrateful
YOUNG men's christian ASSOCIATIONS. 599
men, — this demands from you not only pity, but also mercy. If
you only pity the suffering, if you only weep with those that
weep tears of agony, and mourn with those who mourn the loss
of all that was dear to them, what do ye more than others? Do
not even the Gentiles, the ungodly, men everywhere, the same?
This is humanity. It is natural affection. It proves that you
are a man. But to be a Christian — to have the Spirit of Christ,
to do as Christ did, to feel as Christ felt, to love as Christ loved,
and to do good as Christ did good — you must exhibit more than
this. You must not only exercise compassion, but mercy. You
must consider men as sinners, guilty, undone, depraved, pol-
luted, unthankful, selfish, sensual, enemies of God and there-
fore of God's children, loving darkness rather than light, proud,
scornful, and not only neglecters but rejecters of the gospel.
You must be prepared to receive evil for good, railing for en-
treaty, cursing for blessing, coldness for condescension, hatred
for love, threatening for forbearance, and all manner of evil
ungenerously and without cause heaped upon you. This is
what you are to expect from sinners. Such is the sad working
of sin. Such were you and I. Such are all men in their con-
duct towards God whom they contemn, towards Christ whom
they will not have to reign over them, and towards the ever-
blessed Spirit whom they "resist" and "grieve" and "quench"
and even "blaspheme." Such was the treatment given to our
Lord, who came to his own but they received him not, who was
maligned, traduced, betrayed, falsely accused, tried, and con-
demned, and by wicked hands crucified and slain. And yet his
life was a life of mercy. His death was a sacrifice of mercy.
His resurrection was an ascension to the throne of mercy, that
as the Prince and a Saviour he might there ever live to give
repentance and remission of sins, to dispense grace and mercy,
and to reconcile, regenerate, restore, and glorify even his ene-
mies and persecutors.
This world, this life, this gospel, every thing around us, are
full of Christ's mercies. They meet us at every turn. They
are in the air we breathe, the water we drink, the health we
enjoy, the capacities we exercise, the opportunities of business
we possess, and in the means of living and of supplying our
rational desires and delights of which through grace we are
possessed. Yea, it is owing to this mercy we are permitted to
live and move and have our being, so that the very strength
with which sinners sin and rebel and crucify him afresh and put
him to an open shame is from the mercy of Christ. Mercy is
everywhere. Here she runs to meet the returning prodigal,
and opens her arms to fold him to her bosom. Here she pleads
with sinners and pronounces pardon over the chief of them.
Here she weeps with guilty sufferers and dries the tear upon
39 — VOL IV.
600 YOUNG men's christian associations.
sorrow's cheek. "And here, eyeing- the storm, she launches her
life-boat through the foaming breakers, and pulls for the wreck
where souls are perishing. It is her blessed hand which rings
the Sabbath bell, and her voice which on savage shores or from
Christian pulpits proclaims the Saviour for the lost. None she
despises. She despairs of none. And, not to be scared away
by the foulest sin, she stands by its guilty bed, and, bending
down to death's cold ear, — when the twelfth hour is just about
to strike, — she looks into the glassy eye and cries, 'Believe, oh,
believe ! only believe ! for whosoever believeth in the Lord Jesus
Christ shall not perish, but have everlasting life.' "
Such is Christ, and such should every Christian be. Such is
mercy, — that divine quality which characterizes Christians as
"a peculiar people." And let it be remembered that Christ ful-
filled and finished his incarnate mission of mercy while still a
young man according to the flesh, and that Christ associated
with himself — in his labours of love, and in his self-denials
and self-sacrifies, his patience, perseverance, and well-doing —
young men. To such he gave his commission and intrusted
the interests of his cause. And to them are we indebted for
the establishment, progress, and perpetuity of the church. From
their ranks came forth the army of martyrs, the innumerable
multitude of confessors, and the great cloud of witnesses in
every age. Such, then, as Christ was, such as his apostles and
martyrs were, such ought every young man to be. Such, dear
reader, ought you to be. Let no man then despise thy youth.
Despise and neglect it not yourself. Make Christ your model.
Press toward the mark for the prize of your high calling in
Christ Jesus. Go thou and do likewise. "Let the same mind
be in you that was also in Christ Jesus. For, if any man have
not the Spirit of Christ, he is none of his," since the love of
Christ constraineth all that are Christ's to live not unto them-
selves, but unto him, and to follow him in seeking to save the
lost.
If indeed you would be either known or felt in the world,
live not unto yourself. Live for others, or you will be passed
by the crowd, as they hurry on, unnoticed and unfelt. You will
be left upon the drifting waters, like the useless weed, the rotten
branch, or the leaky, dismantled, and abandoned hulk. The
world has no use for you unless you are of use to it. It knows
you not, cares not for you, unless it is to growl at you because
you are in its way, or rail at you because you are an idle drone
in the busy hive. The world feels the power of none, heeds
none, praises none, honours none, and rewards none, but those
who live and labour and do profitable service for it. Slumber
and take your ease, and you will be left to do so, while the cars
roll on and all opportunity and occasion for doing good in your
YOUNG men's christian ASSOCIATIONS.
601
day and generation has been passed by forever. And, as it is
in the world, so also is it in the kingdom of heaven ; for here
also no man liveth to himself, and no man dieth to himself; for
it is only to him whose life is Christ— that is, devotion to
Christ's service in the salvation of souls— is "death gam. The
true Christian, therefore, whether he lives, lives unto the Lord,
or whether he dies, dies unto the Lord ; whether. he lives, there-
fore, or dies, he is the Lord's.
But continued as well as energetic exertion is necessary in
order to be useful to others and healthy and happy yourself.
To loiter is to be passed and left behind in the race. To relax
is to enfeeble. And to make your impressions and produce
noticeable effect, and then leave them, is to write characters
on the sand, which the next wave that rolls by will forever ob-
literate Enter, then, on your life of holy devotion and your
work of Christian zeal, with all the strength of youth and with
all the determination of will to persevere ; that is, as the con-
verted Hottentot said, take right hold :— hold on: and never let
cro \nd to whatever age and stage of life and of Christian
fife you may arrive, let this still be your motto. Persevere.
Be not weary in well-doing. You will never be too old to do
good nor have accomplished so much as not to be stimulated
for vour own good and your Saviour's glory, to be fruitful
even unto old age." Washington was ready even in advanced
ao-e to buckle on his armour and meet the call and the enemies
of his country ; and the hero of Lundy's Lane is also the hero
of Chapultepec.
"Wear out, then; don't rust out. 'Why don t you give up
business?' said a millionaire's friend, one day. 'You are get-
ting old, and have made enough to retire on. I d rather wear
out than rust out,' was the answer; 'and I must do one of the
two If I give up business now, after having been habituated
to it for forty years, I shall die in a twelve-month or two from
sheer inaction. I shall rust out. I cannot do worse by keeping
on. No ! let me die, as the stout knights of old used to say,
with the harness on my back.' ^ r u uu fi ^ .o
"And he was right. Merely as a question of health, the re-
tiring from business of active men, who have been all their
lives accustomed to it, is a serious blunder. More have died m
consequence of it, as sagacious physicians know, than have m-
creased their happiness,— unless, indeed, they have substituted
the work of man-making for the work of money-making, and
labour for love of souls and of Christ instead of labouring for
filthy lucre's sake. Nature, in fact, wars on idleness._ There
is not an atom in creation that is long at rest. The ram of to-
day was vapour of yesterday, and that, a week ago, was water
in the Pacific The winds maintain forever a circulation of
602 YOUNG men's christian associations.
fresh air, without which vegetables and animals alike would
die. No man, however wealthy, has a right to rust out. He
violates the laws of his being if he attempts it. To feed the
hungry, to clothe the naked, to comfort the widow and orphan
in their affliction, is part of the heaven-appointed duty of those
who have equally money and leisure at their disposal. Wealth
and retirement are not bestowed for riotous living or slothful
indulgence. He who sits down, after having acquired a for-
tune, to spend his days in selfish gratification, literally rusts out
soul as well as body. True manhood spurns such a cowardly
retreat from the great battle of life as much as the hero would
scorn to be found engaged in dalliance when victory was turn-
ing against his country. It is only cravens who wish to die on
silken beds. The brave prefer to fall with their armour on and
their faces to the foe. Wear out ! don't rust out !"
"He that overcometh and keepeth my works unto the end, to
him, saith the First and the Last, will I give to eat of the hidden
manna, and I will give him a white stone, and on that stone a
new name written, which no man knoweth saving he that re-
ceiveth it. And I will give him the morning star. The same
shall be clothed in white raiment ; and I will confess his name
before my Father and the holy angels. And I will make him a
pillar in the temple of my God, and he shall go no more out.
And I will grant him to sit with me in my throne, even as I also
overcome, and am sat down with my Father in his throne."
Wouldst thou the life of souls discern ?
Love is life's only sign.
The spring of the regenerate heart,
The pulse, the glow of every part,
Is the true love of Christ our Lord,
In works and not in words adored.
Then we begin to love indeed ;
When, from our sin and bondage freed
By this all-powerful Friend,
We follow him from day to day.
Assured of grace through all the way,
And glory at the end.
YOUTH is fruitful OF EXPEDIENTS.
In thus following Christ you will be aided by your youth, not
only because it is strong, but also because it is fruitful of in-
ventions and plans. It will suggest a thousand ways for the
better accomplishment of the work of the Lord than perhaps
any method of doing good now employed; or, at least, for
securing the same results by novel, striking, and attractive
ao'encies. It will be instant in season and out of season. It
will not weary in well-doing, it will sow the good seed in the
morning and in the evening not withhold its hand, and this, too,
beside all waters and along every wayside, not knowing which
shall prosper, — this or that. It will spend and be spent, and
YOUNG men's christian ASSOCIATIONS. 603
gather streng^th from toil, being- fervent in spirit serving the
Lord, and counting it meat and drink to do his will.
YOUTH IS ALSO BOLD AND ENERGETIC.
Youth also is dauntless, bold as a lion, not fearing the face
of man, ready to give to every man a reason of the hope that is
in him, and to contend earnestly for the faith, — if needs be,
even unto blood. Only let this courage be tempered with dis-
cretion, so that you may be wise as serpents and harmless as
doves, becoming all things to all men, hoping all things and
bearing all things, if by any means you may save some, — catch-
ing them with a heavenly guile, drawing them by the cords of
a man or plucking them as brands from the burning. "Seeing
therefore ye have this ministry, ye faint not."
Thus, nor the hills and vales that breathe of heaven,
And vines, and setting suns, and rays of even,
Alone speak God's blest language ; but the walls
Of crowded cities echo back his calls,
Heard sweetly amid rude suburban cells,
And thickly-peopled towns, where Penury dwells,
There, haply, some fond parent's aching breast
Looks for a long-lost child in sad unrest,
Watching the distance in his lone abode,
Where opes the window to the mountain road.
Oh, haste to meet the wanderer on the wild,
Till Justice yields to Mercy reconciled.
With yearning heart oh breathe celestial love,
Melting with mercy such as dwell above,
That, while sad Memory racks with guilty fears,
Thy heart-appealing love may move his tears,
And urge to rise and seek that Father's face
Who hastes to grasp him in his fond embrace.
WHAT YOUNG MEn's CHRISTIAN ASSOCIATIONS HAVE ALREADY
DONE.
Already these associations have done much, and have de-
vised many unpractised, if not unthought-of, ways and walks
of usefulness. They are now found in the lanes and streets
and thoroughfares of our cities, gathering the outcast ragged
children into schools, visiting the sick and the dying, the father-
less and the widow, and, by tracts and books and lectures, car-
rying the gospel to every house and hovel and garret and cham-
ber. "Like a sunbeam passing undefiled through the foulest
atmosphere," they are seen labouring in Christian purity and
love where the basest of the race are perishing, not shrinking
from their loathsome guilt, but, with Jesus' pity and Jesus'
tears, ofifering to the very chief of sinners the cup of salvation,
the bread of life, the manna of heaven, the living water, and
the healing balm.
Under their auspices we find out-door preaching in the streets
or parks or commons of some of our large cities.* They have
^Preaching on Boston Common. — Yesterday afternoon, says the "Travel-
ler" of Monday, the 21st instant, at six o'clock, Rev. Dr. Kirk, of this city.
604 YOUNG men's christian associations.
given rise also to many valuable series of public lectures to
young men. And by their annual conferences they are now
converging into one centre the light and heat, the enterprise
and experience, of all affiliated societies, and giving the best
opportunity for awakening and diffusing the spirit of ever-
widening charity.
This may, and we trust will, lead to the publication of a
weekly paper or monthly magazine, specially devoted to the
wants of young men, and opening up a channel by which sanc-
tified talent and holy zeal may communicate the inspirations of
their heaven-taught souls to their brethren, and provoke them
to still greater love and zeal and devotion.f
On a recent journey to the mountains of Virginia, I heard
everywhere, as I passed along, complaints of long-continued
and destructive drought ; and parched fields, clouds of dust, and
thin-eared, withering crops, gave melancholy proof of the sad
truth. But scarcely had I reached the mountains before the
clouds began to gather from all quarters and to accumulate
their combined vapours in one general mass, so thick and
heavy as to darken the mid-day sun and encompass our very
dwellings like the curtains of night. The winds soon rallied
their forces. The lightnings commenced their brilliant and
glorious display of terrific power and grandeur. And, as the
artillery of heaven, like salvos of cannon in honor of some great
victory, announced the approach of Him who thundereth mar-
vellously with his voice and directeth his lightning unto the
ends of the earth, the heavens poured down, far and wide, a
copious and fertilizing rain.
And just such for years had been the condition and com-
plaint of the Christian world. Fields dry and barren, and
"nigh unto cursing," lay everywhere, in waste sterility, be-
preached to an audience of about three thousand people, in Yale's mam-
moth tent, which was spread for the purpose on the Common, near the pond.
The services were the same as those usually practised in our churches ; and
the discourse which the reverend preacher delivered, from the text fur-
nished in the parable of the Prodigal Son, was well conceived for such an
audience, and was most attentively and respectfully hearkened to. Out-
door preaching having thus proved a success, we learn that the Young Men's
Christian Association, under whose auspices this was conceived, will have
further services conducted on next Sunday afternoon, at which the Right
Rev. Bishop Eastburn will officiate.
The "Christian Witness and Church Advocate" (Episcopal) says of this
movement: "We are glad to learn that a successful commencement of out-
door preaching was made in this city last Sunday under the auspices of the
Young Men's Christian Association. Rev. Mr. Kirk preached, at six o'clock
in the afternoon, to an audience of about three thousand people, in Yale's
mammoth tent, which was spread for the purpose on the Common, near the
pond. On next Sunday afternoon we are informed that there will be ser-
vices at the same hour. We do not know who will officiate. This is a
good movement ; and we hope it will bring multitudes to hear the gospel
who are now living as if its glad tidings had never sounded upon our earth.
tThis, we find, is already initiated in the Quarterly Reporter, under the
direction of the Central Committee, at Cincinnati, Ohio.
YOUNG men's christian ASSOCIATIONS.
605
neath a heaven impenetrable as brass, and fast becommg hard
as iron. Faithful and believing hearts everywhere bewailed in
secret places the gloomy and insensible condition of the church
and earnestly besought the Lord of the harvest to send forth
the wind of his Spirit, and the dew and rain of his life-giving
presence. Soon a small cloud was seen in the western horizon.
Other clouds were attracted by it, and united with it, until they
spread themselves over the eastern horizon also io drop the
figure, Christian young men in the heart of London were awak-
eiied to the claim of perishing young men around them and,
unnoticed and unknown, united themselves for prayer and mu-
tual encouragement. Others were attracted and interested m
their movement. Associations multiplied in England, Scotland,
on the Continent, and in the United States Union m prayer
and labour, in self-denial and self-sacrifice, for the salvation of
souls, was followed by its promised blessing from above. God
heard and answered. God looked down well pleased, and was
with them to bless and do them good. His ear was opened.
His hand was outstretched. The windows of heaven were un-
barred Showers of divine grace were poured down in copious
measure on many a barren field,-here a little and there a little.
The voice of joy and gladness was heard in every land, i raise
and thanksgiving arose from many a new-born soul, from re-
ioicing friends, and from sympathizing angels. The hearts ot
young men buried in the pursuits of earth were again turned to
their Saviour and his cause, and were led to ask, Lord, what
wouldst thou have me to do?" Our theological seminaries
began to multiply their diminished numbers and, as the fields
after the genial rain put on their green and flourishing attire
and gave promise of an abundant harvest, so also has God
given the cheering prospect of labourers more adequate to his
spiritual harvest. 1 j
And if such has been the beginning of this good work and
such the first-fruits of these associations, what may we expect
in their maturity, through the mercy of that gracious Redeemer
to whom the hearts of the young are so dear,_ and who has
chosen by their instrumentality to perfect praise, and to do
many and even greater works than eye hath yet seen, or ear
heard, or have entered into the heart of man to conceive t
WHAT THESE ASSOCIATIONS MAY YET ACCOMPLISH.
The field is large, the door is open. There is yet room— oh,
how much room !-for all that have a heart and a hand o work
in the vineyard. The harvest is white, yea, perishing for lack
of labourers, and of labourers beyond and supplementary to
those who "are burdened" and broken down with the exhaust-
ing overwhelming duties of the ministry. The canvassing of
606 YOUNG men's christian associations.
our cities for children to fill mission schools in their convenient
neighborhood and adapted to their social position,* — the dis-
tribution of Bibles, tracts, and books, — the establishment of
local prayer and fellowship meetings and lectures, — co-opera-
tion with benevolent and charitable institutions for the relief of
want and suffering, — the establishment of saving-banks for the
poor, or such direction and advice concerning them as is neces-
sary to make them available, — these, and whatever else will tend
to elevate, reform, and render temperate, thrifty, prudent, and
economical, the humbler classes of society, are "opportunities
of doing good to all," which are not to be overlooked when it is
in the power of their hand to use them : —
Free-handed bounty ! where her footsteps stray,
Spring verdant trees around, and flowers that move
Their thankful heads. Her treasure is above ;
And therefore doth she shrink from earthly praise, —
Friend of the poor !
THK NUi^IBER OF CHRISTIAN YOUNG MEN IN THE UNITED STATES.
There cannot be less than one million of young men among
the four million of professors in the thirty thousand evangelical
churches of the United States, and not less than four million
young men among the families connected with and under the
influence of the sixteen million persons who are affiliated with
those churches. What a host of workmen! What a field in
which to work ! What work may not such materials, wrought
upon by such artificers, under the direction and wisdom and all-
powerful grace of the Master- Workman — the divine Sculptor
and the all-powerful Regenerator — accomplish ! What new
life may they not infuse into these churches ! How may the
sound of their voice, saying "come," swell the voice of the
preached gospel, saying "come," until throughout all the earth
there shall be no speech nor language where their voice is not
heard, — none left to say unto his brother, "Know thou the
Lord, because all shall know him from the least unto the
greatest !" What a noble testimony may not such a host, mar-
shalled under the banner of the Crucified, bear to the glorious
*SuNDAY-scH00L Canvass OF LoNDON. — The Sunday-school canvass of the
metropolis has commenced with every prospect of a successful result. Mr.
Hartley, the Secretary of the Canvass Committee, says, "As far as can be
ascertained the number of canvassers engaged in this important work is
not less than eight or ten thousand. About one thousand copies of the
'Appeal to the Christians of London,' four hundred thousand copies of the
'Address to Parents,' seven thousand canvassers' books, and the same num-
ber of recommendation-books, have been prepared and put in circulation,
and numerous meetings have been held to instruct and interest the canvass-
ers in the several districts of the metropolic." Such an army of Christian
laborers, simultaneously perambulating the streets of London, penetrating
every court and alley, visiting every house, and seeking to bring under reli-
gious instruction the entire youthful population, is probably an event unpre-
cedented in the history of the Church, and richly deserves the hearty sym-
pathy and earnest prayers of every Christian patriot and philanthropist.
YOUNG men's christian ASSOCIATIONS.
607
gospel of the blessed God ! What an invincible protest may
thev not offer against atheism, scepticism, false philosophy, and
error of every name and school ; ag:ainst bigotry, sectarianism,
and every high thing that exalteth itself in opposition to the
truth and power and love and glory of God, and to that peace
and good will which should prevail among men! What a
shout may go up from such a multitude,— loud as the noise of
many waters, or of a victorious army whem with acclamations
of triumph it drives before it the retreating foe like chaff before
the whirlwind, or as the sound of blest voices uttering joy
which ascend to the throne of God and the Lamb from that
innumerable company, whom no man can number, around the
throne,— as they "lift up their voice with strength, as they lift it
up, and are not afraid, and say unto the cities of Judah, Behold
your God."
THE GLORIOUS CONFEDERATION OE ALL CHRISTIAN YOUNG MEN.
What a magnificent embodiment of Christian love would the
association of these millions of young men present, drawn to-
gether and united and held together by "Him to whom shall be
the gathering of the nations."* Having Christ m their heart
the hope of glory, they find in Christ's church a home where
"the social instincts of humanity, attracted by brotherly love,
experience all that gratifies, gladdens, and purifies." And m
the divine principle of association they have "a bond of perfect-
ness ;" a law of attraction ; an atmosphere of light ; an element
of active, out-going, diffusive, and all-embracing charity, by
which the divided are made one and the sin-separated united by
holy principles ; an instinct stronger than any earth-born afifec-
tion penetrating through all social, civil, political, and ecclesias-
tical distinctions, and drawing together into one heart-yearning,
heart-satisfying affection the children of God, the partakers of
one blood, brethren in Christ and heirs together through him
to the same inheritance of glory.
This feeling of brotherhood, binding Christians together here
as children not only of the same Father but also of the same
mother, (for Jerusalem, or Zion, is the mother of us all,)
would be a bond elastic enough and strong enough to encirc e
our land and the globe itself, and to unite together m one bundle
of life— irresistible by its united strength as an aggressive
weapon and secure against all assaults in its self-protecting
combination— all who call upon the name of the Lord, both
theirs and ours. ,.,.,, r .u
And it will yet do so. God will gather his children from the
*Mav not the power of these associations be vastly enhanced by associa-
ting with them Christian young women in affiliated union, and by co-operat-
ing with and superintending Young Women's Christian Associations for
doing for young women what these do for young men ?
608 YOUNG me;n's christian associations.
east, arid gather them from the west. He will say to the north,
Give up ; and to the south, Keep not back. Bring my sons from
far and my daughters from the ends of the earth, even every
one that is called by my name, for I have created him for my
glory. One shall say, I am the Lord's ; and another shall call
himself by the name of Jacob ; and another shall subscribe with
his hand unto the Lord, and shall surname himself by the name
of Israel. How blissful the contemplation of that general as-
sembly, that covenanted union of the children of God ! Born
by a new celestial birth, Jesus himself presiding over and bless-
ing them ; the representatives of all sects and parties shall meet
to sing the jubilee of universal peace and celebrate the funeral
of all their differences ! Over that grave no tears shall be shed.
Beside it no pale mourners shall stand. All quarrels and con-
troversies and all weapons of war shall then be forever buried,
— buried without hope or fear of a resurrection, while above,
shining brightly and gloriously, heaven shall rise as the temple
dedicated to eternal concord.
Glorious prophecy ! Hasten it in our time, O Lord. Why
tarry thy chariot-wheels? Tarry not. Defer not. Hearken
and bless. Speak thou the word, and great shall be the multi-
tude. Remember thy covenant which thou hast made, which
thou hast spoken, which thou hast renewed and sealed by two
immutable things, — thy promise and thy oath. Come, Lord
Jesus, come quickly. And let it come to pass in these days that
thou wilt pour out thy Spirit upon all flesh. Then shall our
sons and our daughters prophesy, and our young men see vis-
ions, and our old men dream dreams ; and then shall it come to
pass that whosoever shall call upon the name of the Lord shall
he saved. Even so. Lord Jesus ; come quickly. For Zion's
sake I will not hold my peace, and for Jerusalem's sake I will
not rest, until the righteousness thereof go forth as brightness,
and the salvation thereof as a lamp that burneth. O ye watch-
men upon the walls of Jerusalem, hold not your peace day nor
night. Make mention of the Lord, keep not silence, and give
him no rest till he establish and till he make Jerusalem a praise
in the earth. For as a young man marrieth a virgin, so shall
thy sons marry thee, O Zion ; and as the bridegroom rejoiceth
over the bride, so shall thy God rejoice over thee.
christian young men the bond of national union.
Before concluding, let me remark that there never was a
time in this country when it was so important that Christians
of all denominations should see eye to eye and be of one heart
and one mind. The union of these States is the greatest mir-
acle of God's political wisdom, power, and goodness, ever per-
formed since the exodus of Israel and the establishment of the
YOUNG MKn's christian ASSOCIATIONS. 609
divine theocratic republic. Not the ark upon the whelming
waters of a deluged world, with its living freight and its divine
principles, was more important to the interests of humanity, or
more significant of divine benignity, than is this ark bearing
within its consecrated walls the life and power of a world
whelmed in the flood of civil and religious despotism. And
yet there are machinations of evil working with superhuman
energy to undermine the foundations of that union, and to over-
turn and overturn, until all our hallowed institutions, civil, poli-
tical, and religious, — the praise and envy of the whole earth, —
are buried in one mass of ruins ! And yet against that very ark
Satan has let loose all the winds of heaven, and upheaved the
ocean from its inmost depths to bury it in its fathomless abyss,
and once more defeat, if he may, the merciful purposes of God
towards man !
But the gates of hell shall not prevail against it. Its builder
and maker is God. The Lord in the midst of it is mighty. It
is founded upon the Rock of ages. That ark is of divine con-
struction, and was launched upon her billowy deep by the divine
power. And he who guides her course can make even the
winds to be still and the waves to cease, can encircle her with
the boy of promise, make her framework durable as the ever-
lasting mountains, and again send forth from her, to a world
groaning under the corruption and abuses of superstition and
despotic tyranny, the dove of loving peace, the olive-branch of
hope, the pledges of liberty and of a renovated earth.
Thou too sail on, O ship of State,
Sail on, O Union strong and great!
Humanity — with all its fears.
With all the hopes of future years —
Is hanging breathless on thy fate!
We know what master laid thy keel;
What workman wrought thy ribs of steel ;
Who made each mast and sail and rope ;
What anvils rang, what hammers beat.
In what a forge and what a heat
Were shaped the anchors of thy hope !
Fear not each sudden sound and shock :
'Tis of the wave, and not the rock;
'Tis but the flapping of the sail,
And not a rent made by the gale !
In spite of rock and tempest-roar,
In spite of false lights on the shore,
Sail on, nor fear to breast the sea !
Our hearts, our hopes, our prayers, our tears,
Our faith, triumphant o'er our fears.
Are all with thee, — are all with thee !
For the realization, however, of this glorious prophecy, to
what other agency can we look with greater confidence than to
the union of our Christian young men throughout the land?
These can "keep the unity of the Spirit in the bonds of peace."
By these disunion can be averted and the union preserved.
These can do more by their Christian fellowship and prayers
610 YOUNG men's christian associations.
and influence, than all the politicians in the land can do either
for good or ill. "They have power with God to prevail."
And as at their recent conference these associations were in-
voked to employ this influence for the deliverance of our coun-
try and Britain our fatherland from war, so would I now invoke
it for averting the still more dreadful calamity of civil war
and political disunion.
I allude to this subject not as a politician, — for I have never
been identified with any one political party, — but as a Christian
citizen who has been led to cherish these sentiments towards
the land of his early adoption and matured affection, — and I do
it because the most frightful peculiarity in the present conflict
of opinion is the abandonment of the Bible as a standard of
duty and of morals even by many professing Christians, their
association with those who reject its authority altogether, and
the consequent promulgation of principles which, once estab-
lished, could lead only to agrarianism, anarchy, and bloodshed.
To you, my young friends, I would therefore address the
truly eloquent, Christian, and patriotic words of the venerable
Dr. Nott, — the American Nestor, — and thus blend the voice of
the North with that of the South, in an appeal to your heart of
hearts on behalf of our bleeding, lacerated country.*
'You enter,' says that venerable and patriotic Christian, 'upon
life at a critical conjuncture. Your country stands in need of
all the talents and all the influence you can carry with you to
her assistance. May I not hope that, as you are numbered
among her patriots and statesmen, your prudence will be as
exemplary as your zeal? Though you should differ in political
opinions, be one in affection, one in the pursuit of glory, and
one in the love of your country. Do nothing, say nothing, to
produce unnecessary rigour on the one part or lawless resist-
ance on the other. Beware how you contribute to awaken the
whirlwind of passion, or to invite to this sacred land the reign
of anarchy.
'Whatever irritations may be felt, whatever questions may be
agitated, and however you yourselves may be divided, be it your
part to calm, to soothe, to allay, to check the deed of violence,
to charm down the spirit of party, to strengthen the bonds of
social intercourse, and to prove by your own amiable deport-
ment, by your own affectionate intercourse, that it is possible
for brethren to differ and be brethren still. Differ indeed
you may, and avow that difference. Freedom of speech is your
birthright. The deed which conveys it was written in the
blood of your fathers; it was sealed beside their sepulchres;
and let no man take it from you. But remember that the deed
which conveys defines also, and limits, this freedom. And re-
*Given in a Baccalaureate address to the students of Union College.
YOUNG men's christian ASSOCIATIONS. 611
member, too, that the line which divides between liberty and
licentiousness is but a Hue, and that it is easily transgressed.
The assassin's dagger is not more fatal to the peace of the com-
munity than the liar's tongue and the maligner's fang. Nor
does the sacred charter of the freeman's privileges furnish to
the one, any more than to the other, an asylum.
'It is your happiness to live under a government of laws.
Nor, were it demonstrated that these were impolitic, or even
oppressive, would it justify resistance. There is a redeeming
principle in the Constitution itself. That instrument provides a
legitimate remedy for grievances, and, unless on great emer-
genies, the only rightful one. Under a compact like ours, the
majority must govern: the minority must submit, and they
ought to submit. Not by constraint merely, but for conscience'
sake. The poxvers that he are ordained of God; and, while
they execute the purpose for which they were ordained, to
resist thciii is to resist the ordinance of God.
'You remember that Jesus Christ paid tribute even unto
Caesar, than whom there has not lived a more execrable tyrant.
You remember, too, that his immediate followers, as became the
disciples of such a master, everywhere bowed to the supremacy
of the Roman laws. It is a fact that will ever redound to the
honour of the Christian church and of its divine Founder, that
its members, though everywhere oppressed and persecuted for
three successive centuries, were nowhere implicated in those
commotions which agitated the provinces, nor were they ever
accessory to those treasons which, during that period, so often
stained the capital with blood.
'In the w-orst of times, therefore, and however you may
differ with respect to men and measures, still cling to the Con-
stitution; CLING TO THE INTEGRITY OF THE UnION ; cling tO the
institutions of your country. These, under God, are your
political ARK of safety ; the ark that contains the cradle of lib-
erty in which you were rocked, that preserves the vase of
Christianity in w^hich you were baptized, and that defends the
sacred urn where the ashes of your patriot fathers moulder.
Cling, therefore, to this ark, and defend it while a drop of
blood is propelled from your heart or a shred of muscle quivers
on your bones. Triumph as the friends of liberty, of order,
of religion, or fall as martyrs.'
A thrill of anxious foreboding runs through every bosom
in this broad land. The national life is awake. It throbs with
powerful emotion. It is alarmed for its own safety. False
and treacherous physicians wait around, but only that by their
baneful drugs they may hasten a catastrophe ; while hungry
heirs, from whom our country has long withheld the full mea-
sure both of the pre-eminence and profit they desire, are ready
612 YOUNG men's christian associations.
to rejoice over her as fallen, — sunk behind the dark clouds
of desolation while her sun was yet shining more and more
towards her promised day of glorious, unrivalled splendour.
Haste, then, to her relief. The United States of America
expects that every man will do his duty. Only secure to her
free air, prevent these poisonous dosings, and let her alone,
and, with God's blessing sought and obtained by prayer, there
is vitality enough to outgrow all her distempers and to live to
an enduring age amid the joyful acclamations of her own nu-
merous posterity. May she thus live THE mother of us alIv!
May she thus abide with us, "not merely as a vast instru-
mentality for the protection of our commerce and navigation,
and for achieving power and eminence among the sovereigns
of the earth, but as a means of improving the material lot, of
elevating the moral and mental nature, and of insuring the
personal happiness, of the millions of many distant genera-
tions."
Or, to change our figure : the ship of the state is in the midst
of breakers on a dangerous coast. She has deranged her com-
pass, and has unshipped her rudder. She has no certain reck-
oning to guide her, for the sun has not been visible at its zenith
for many days, and her brave and noble pilots one after an-
other have been washed overboard at their dangerous post.
What are we to do? Lower the boat, and let every man that
can escape with his plunder do so? Not at all. We are as
Paul was. We must do as Paul did. Every man must remain
at his post of duty. Not a soul must give up the ship or give
up hope. Only abide with her. Only rectify the compass and
replace the rudder. Only cast overboard every weight, every
false reliance, every carnal policy, every self-seeking, selfish,
and merely-sectional cargo ; and only let those who represent
Paul plead, as Paul did, with Paul's divine Master, and not a
soul on board shall perish. He, the Lord of all, omnipotent
to save, will come to our relief. He will command the winds
and the waves, and they must obey him. They shall be at
peace. The storm-clouds shall roll away before the favouring
i)reeze. The sun shall again shine forth and the stars appear
in their brightness. We shall all come safe to land. Not one
shall perish ; and there, safely moored, all perils over, we shall
all together swell one prayer of praise and one song of thanks-
giving to Him that hath done such great things for us. United
in Christ, the Union is safe.*
*"When my eyes," said Webster, "shall be turned to behold for the last
time the sun in the heavens, may I not see him shining on the broken and
dishonoured fragments of a once glorious Union, — on States dissevered, dis-
cordant, belligerent,- — on a land rent with feuds, or drenched, it may be, in
fraternal blood. Let their last feeble and lingering glance rather behold
the gorgeous ensign of the Republic, now known and honoured throughout
the earth, still full-high advanced, its arms and trophies streaming in their
original lustre, — not a stripe erased or polluted, not a single star obscured, —
YOUNG men's christian ASSOCIATIONS. 613
While the language free and bold
Which the bard of Avon sung, —
In which our Milton told
How the vaults of heaven rung,
When Satan, blasted, fell with all his host.
While these, with reverence meet.
Ten thousand echoes greet,
And from rock to rock repeat
Round our coast ! !
While the manners, while the arts,
That mould a nation's soul,
Still cling around our hearts.
Between let rivers roll.
Our joint communion breaking with the sun ;
Yet still from either side
The bands of love stretched wide,
With voice of blood shall reach.
More audible than speech,
And loud proclaim to all that we are one.
THE COMMUNION OF CITIZENSHIP AND THE COMMUNION OF
SAINTS.
Let us then, — for I am one of your fraternity, — let us cherish
the communion of citizenship, and, above all, the communion
bearing for its motto no such miserable interrogatory as, 'What is all this
worth ?' — nor those other words of disunion and folly, 'Liberty first, and
Union afterward :' but everywhere — spread all over in characters of living
light, blazing on all its ample folds, as they float over the sea and over the
land and in every wind under the whole heavens — that other sentiment,
dear to every true American heart: 'Liberty and Union, now and forever,
one and inseparable.' "
"I have been abroad," says President Buchanan, "in other lands ; I have
witnessed arbitrary power ; I have contemplated the people of other coun-
tries : but there is no county under God's heavens where a man feels for his
fellow-man, except in the United States. And if you could feel how despot-
ism looks on, how jealous despotic powers of the world are of our glorious
institutions, you would cherish the Constitution and Union in your hearts, —
next to your belief in the Christian religion : — the Bible for heaven, and the
Constitution of your country for earth."
That is a beautiful figure of Winthrop's, in reference to our Constitution,
where he says, "Like one of those wondrous rocking-stones raised by the
Druids, which the finger of a child might vibrate to the centre yet the
might of an army could not move from its place, our Constitution is so
nicely poised that it seems to sway with the very breath of passion, yet so
firmly based in the hearts and affections of the people, that the wildest
storms of treason and fanaticism break over it in vain." We trust that this
may be verified.
"our native land.
"Home of our birth ! our dear-loved land,
Thy glories stretch from sea to sea :
From ocean-lake to tropic strand ;
Land of the fearless and the free !
"From where the western Golden Gate
Gleams ruddy in the sunset ray.
To where the stern Atlantic chain
Looks proudly on the rising day, —
"From far Niagara's deluge wild
To Florida's perennial flowers :
Ne'er hath the sun of heaven smiled
On such a heritage as ours.
" 'God and the Union !' This our creed, —
Our motto this forever be :
So shall our starry banner float
Forever o'er the brave and free !"
614 YOUNG men's christian associations.
of saints, the brotherhood of Christianity. The motto of our
national union is the motto also of our Christian union: — E
PLURiBUS UNUM, — One from many, — many united into one, —
every one having his own peculiar and independent institutions,
rights, interests, and policy, all having a common constitution,
common dangers, and common glory or shame, prosperity or
progress. And thus also, while there is one Lord and one
Spirit, there are various gifts and diversities of administration
in every church and in every individual Christian. The work-
ing of the Spirit in the one universal church, made up of all
its separate members, is like "the breathing of the wind upon
the ocean, no two waves shaping themselves to exact uniform-
ity, and yet all curving and rippling into expressions of one
great law, all answering to each other in perfect harmony as
developments of one great principle. Every Christian has his
own differentia, his own peculiar catalogue of hopes and aspi-
rations and impulses ; and yet he has also so much in common
with all his brethren in Christ as to be able to make their lan-
guage his own." Hence arise, like a forest of beautiful peaks
soaring heavenward from a single mountain, the innumerable
blessings not only of the communion of saints, but, above all,
of holy fellowship, holy co-operation and striving together for
the furtherance of the gospel.
Let us then, as fellow-workmen and fellow-pilgrims, walk
hand in hand, bearing one another's burdens, helping each
other's infirmities, forbearing one another in love, seeking the
things that make for peace, each minding his own business and
fulfilling his own task, and all looking for and hasting unto the
coming of the great God and our Saviour Jesus Christ.
Come, brothers ! let us onward ;
Night comes without delay,
And in this howling desert
It is not good to stay.
Take courage and be strong ;
We are hasting on to heaven ;
Strength for warfare will be given,
And glory won ere long.
The pilgrims' path of trial
We do not fear to view ;
We know his voice who calls us, —
We know him to be true.
Then let who will contemn.
Come strong in his Almighty grace,
Come, every one wth steadfast face !
On to Jerusalem !
O brothers, soon is ended
The journey we've begun ;
Endure a little longer, —
The race will soon be run.
And in the land of rest —
In yonder bright eternal home
Where all the Father's loved ones come —
We shall be safe and blest.
YOUNG men's christian ASSOCIATIONS. 616
Then, boldly let us venture I
This, this is worth the cost:
Though dangers we encounter,
Though every thing is lost,
O world ! how vain thy call I
We follow him who went before,
We follow, to th' eternal shore,
Jesus, our all-in-all.
THE APPEAL.
God, my brothers, will not leave us ;
Still his heaven is o'er us bent ;
His commandments are not grievous ;
Do his will, and be content.
Only truth and love shall flourish
In the end, beloved mates ;
Only charity can nourish
Those whom charity creates.
Believe in God.
You have wrongs by forge and furnace,
You have darkness, you have dread ;
But you work in radiant harness.
And your God is overhead.
Does not night bring forth the morning?
Does not darkness father light?
Even now we have forewarning.
Brothers, of the close of night.
Believe in God.
Many, many are the shadows
That the dawn of truth reveals
Beautiful on life's broad meadows
Is the light the Christian feels.
Evil shall give place to goodness.
Wrong be dispossess'd by right ;
Out of old chaotic rudeness
God evokes a world of light.
Believe in God.
Do ye toil? Oh, freer, firmer
Ye shall grow beneath your toil ;
Only craven spirits murmur.
Lightly rooted in the soil. , , , ,
Through the gloom, and through the darkness.
Through the danger and the dole.
Through the mist and through the murkness,
Travels the great human soul.
Believe in God.
I through doubt and darkness travel
Through the agony and gloom.
Hoping that I shall unravel
This strange web beyond the tomb.
O my brothers ! men heroic ! ^ , . ,
Workers both with hand and brain !
'Tis the Christian — not the Stoic —
That best triumphs over pain.
Believe in God.
40— VOL IV.
616 YOUNG men's christian associations.
O my brothers ! love and labour !
Conquer wrong by doing right ;
Truth alone must be your sabre,
Love alone your shield in fight.
Virtue yet shall cancel vices ;
Look above, beloved mates !
Only God himself suffices
Those whom God alone creates.
Believe in God.
APPENDIX.
1.
SKETCHES OF YOUNG MEN.
Alexander of Macedon extended his power over Greece,
conquered Egypt, rebuilt Alexandria, overran all Asia, and
died at thirty-eight years of age.
Hannibal was but twenty-five when, after the fall of his
father Hamilcar, and Asdrubal his successor, he was chosen
commander-in-chief of the Carthaginian army. At twenty-
seven he captured Saguntum from the Romans. Before he
was thirty-four, he carried his arms from Africa into Italy,
conquered Publius Scipio on the banks of the Ticinus, routed
Sempronius near the Trebia, defeated Flaminius on his ap-
proach to the Apennines, laid waste the whole country, de-
feated Fabius Maximus and Varro, marched into Capua, and
at the age of thirty-five was thundering at the gates of Rome.
Scipio Africanus was scarcely sixteen when he took an active
part in the battle of Cannse and saved the life of his father.
The wreck of the Roman cavalry chose him then for their
leader, and he conducted them back to the capital. After he
was twenty, he was appointed proconsul of Spain, where he
took New Carthage by storm. Soon after he defeated suc-
cessively Asdrubal, (Hannibal's brother,) Mago, and Hann,
crossed over into Africa, negotiating with Syphax, the Massa-
sylian king, returned to Spain, quelled the insurrection there,
drove the Carthaginians wholly from the peninsula, returned
to Rome, devised the diversion against the Carthaginians by
carrying the war into Africa, crossed thither, destroyed the
army of Syphax, compelled the return of Hannibal, and de-
feated Asdrubal a second time.
Charlemagne was crowned King of the Franks before he
was twenty-six. At the age of twenty-eight, he had conquered
Aquitania ; at the age of thirty, he made himself master of the
whole German and French Empires.
Charles XH., of Sweden, was declared of age by the States,
and succeeded his father, at the age of fifteen. At eighteen,
he headed the expedition against the Danes, whom he checked ;
and, with a fourth of their numbers, he cut to pieces the Rus-
sian army, commanded by the Czar Peter, at Narva, crossed
the Dwina, gained a victory over the Saxons, and carried his
arms into Poland. At twenty-one, he had conquered Poland
and dictated to them a new sovereign. , At twenty-four he had
618 APPENDIX.
subdued Saxony, and at twenty-seven he was conducting his
victorious troops into the heart of Russia, when a severe wound
prevented his taking command in person, and resulted in his
overthrow and subsequent treacherous captivity in Turkey.
Lafayette was major-general in the American army at the
age of eighteen ; was but twenty when he was wounded at the
battle of Brandywine ; but twenty-two when he raised supplies
for his army, on his own credit, at Baltimore ; and but twenty-
three when raised to the office of commander-in-chief of the
National Guards of France.
Napoleon Bonaparte commenced his military career as an
officer of artillery at the siege of Toulon. His splendid cam-
paign in Italy was performed at the age of twenty-seven. Dur-
ing the next year, when he was about twenty-eight, he gained
battle after battle over the Austrians in Italy, conquered Man-
tua, carried the war into Austria, ravaged the Tyrol, concluded
an advantageous peace, took possession of Milan and the Vene-
tian Republic, revolutionized Genoa, and formed the Cisalpine
Republic. At the age of twenty-nine, he received the command
of the army against Egypt, scattered the clouds of Mameluke
cavalry, mastered Alexandria, Aboukir, and Cairo, and wrested
the land of the Pharaohs and Ptolemies from the proud de-
scendants of the prophet. At the age of thirty he fell among
the Parisians like a thunderbolt, overthrew the directorial gov-
ernment, dispersed the Council of Five Hundred, and was pro-
claimed first consul. At the age of thirty-one he crossed the
Alps with an army, and destroyed the Austrians by a blow at
Marengo. At the age of thirty-two he established the Code
of Napoleon ; in the same year he was elected consul for life
by the people, and at the age of thirty-three he was declared
Emperor of the French nation.
William Pitt, the first Earl of Chatham, was but twenty-
seven years of age when, as a member of Parliament, he waged
the war of a giant against the corruptions of Sir Robert Wal-
pole.
The younger Pitt was scarcely twenty years of age when,
with masterly power, he grappled with the veterans in Parlia-
ment in favour of America. At twenty-two he was called to
the high and responsible trust of the Chancellor of the Ex-
chequer. It was his age when he came forth in his might on
the afifairs of the East Indies. At twenty-nine, during the first
insanity of George III., he rallied around the Prince of Wales.
Edmund Burke, at the age of nineteen, planned a refutation
of the metaphysical theories of Berkeley and Hume. At twenty
he was in the Temple, the admiration of its inmates for the
brilliancy of his genius and the variety of his acquisitions. At
twenty-six he published his celebrated satire entitled "A Vin-
SKETCHES 01? YOUNG MKN. 619
dication of Natural Society." The same year he published his
"Essay on the Sublime and Beautiful," — so much admired for
its spirit of philosophical investigation and the elegance of its
language. At twenty-five he was First Lord of the Treasury.
George Washington was only twenty-seven years of age
when he covered the retreat of the British troops at Braddock's
defeat, and the same year was appointed commander-in-chief
of all the Virginia forces.
General Joseph Warren was only twenty-nine years of age
when, in defiance of the British soldiers stationed at the door
of the church, he pronounced the celebrated oration which
aroused the spirit of liberty and patriotism that terminated in
the achievement of independence. At thirty-four he gloriously
fell, gallantly fighting for the cause of freedom, on Bunker
Hill.
Alexander Hamilton was a lieutenant-colonel in the army of
the American Revolution and aide-de-camp to Washington at
the age of twenty. At the age of twenty-five he was a mem-
ber of Congress from New York; at thirty he was one of the
ablest members of the Convention that formed the Constitution
of the United States. At thirty-one he was a member of the
New York Convention, and joint author of the great work
entitled the "Federalist." At thirty-two he was Secretary of
the Treasury of the United States, and arranged the financial
branch of the government upon so perfect a plan that no great
improvement has ever been made upon it by his successors.
Thomas Haywood, of North Carolina, was but thirty years
of age when he signed the glorious record of a nation's birth, —
the Declaration of Independence. Elbridge Gerry, of Massa-
chusetts, Benjamin Rush and James Wilson, of Pennsylvania,
were but thirty-one years of age ; Matthew Thornton, of New
Hampshire, thirty-one ; Thomas Jefferson, of Virginia, Arthur
Middleton, of South Carolina, and Thomas Stone, of Mary-
land, thirty-three ; and William Hooper, of North Carolina,
thirty-four.
John Jay, at twenty-nine years of age, was a member of the
Revolutionary Congress, and, being associated with Lee and
Livingston on the committee for drafting an address to the
people of Great Britain, drew up that paper himself, which was
considered one of the most eloquent productions of the time.
At thirty-two he penned the Constitution of New York, and
in the same year was appointed chief-justice of the State. At
thirty-four he was appointed minister to Spain.
At the age of twenty-six, Thomas Jefferson was a leading
member of the Colonial Legislature of Virginia. At thirty he
was a member of the Virginia Convention ; at thirty-two a
620 APPENDIX.
member of Congress ; at thirty-three he drafted the Declaration
of Independence.
Milton, at the age of twenty-three, had written his finest
miscellaneous poems, including his "L' Allegro," "Penseroso,"
"Comus," and the most beautiful of his monodies.
Lord Byron, at the age of twenty, published his celebrated
satire upon the "English Bards and Scotch Reviewers;" at
twenty-three, the first two cantos of "Childe Harold's Pilgrim-
age." Indeed, all the poetic treasures of his genius were
poured forth in their richest profusion before he was thirty-
four years old ; and he died at thirty-seven.
Mozart, the great German musician, completed all his no-
blest compositions before he was thirty-four years old ; and he
died at thirty- six.
Pope wrote his published poems by the time he was nineteen
years old ; at twenty his "Essay on Criticism ;" at twenty-one
the "Rape of the Lock ;" and at twenty-five his great work, —
the translation of the Iliad.
Dr. Dwight's "Conquest of Canaan" was commenced at the
age of sixteen and finished at twenty-two. At the latter age
he composed his celebrated Dissertation on the history, elo-
quence, and poetry of the Bible, which was immediately pub-
lished, and republished in Europe.
This list might be indefinitely multiplied by a reference to
poets, reformers, divines, and missionaries, most of whom be-
gan early to develop and work out their misison for humanity,
and, having done so, passed to their rest and recompense.
II.
We append the following article, which has just appeared in
the Richmond Central Presbyterian, both as a very just delin-
eation of these Associations and as presenting in the one at
Richmond a good model to others :
THE PLACE FOR YOUNG MEN.
One of the noblest Institutions in this city is the Young
Men's Christian Association. The pious ingenuity of the good
has never devised an organization better fitted to accomplish
two great and important ends, viz. : the social, intellectual, and
moral improvement of its own members, and the temporal and
spiritual welfare of those not connected with it, yet in whose
behalf this organization exerts its influence.
There is such variety in its plans and in its means of use-
fulness that it is practically the ally of nearly every good enter-
prise known to society and to the church.
THE PLACE FOR YOUNG MEN. 621
There is so much symmetry in its constitution, and such is
the practical working of its different departments of labour,
that it is capable of becoming the auxiliary to more objects
of philanthropy and religion than any other society of which
we have any knowledge. It has its committees for seeking
out and relieving the destitute, for visiting the inmates of poor-
houses and hospitals, for making the acquaintance of young
men on their first arrival in the city, for the purpose of aiding
them in finding employment and for the purpose of surround-
ing them with moral and religious influences ; it furnishes
teachers to Sabbath schools, it conducts strangers to the house
of God ; in a word, responsive to every call of benevolence and
Christian zeal, this Society comes forward in all the alacrity
and ardour of its youthful vigor, with the offer of its warm
heart and strong arm, feeling honoured in having its services
accepted, and delighting to render its efficient aid. Such are
its relations to society at large ; such its external work.
As to its inner life, we feel assured that, had the Young
Men's Christian Association no other object than the improve-
ment of its own members, this alone would render it worthy
of the sympathy and support of every youth of generous feel-
ings and honourable principles ; for such is the nature of its
organization that it calls into play and develops the finest social
qualities of our nature ; it throws young men together in such
a way as to excite the kindest interest in each other, to soften
and break down prejudices, and to awaken sentiments of mu-
tual esteem and friendship.
Unlike other associations among young men which some-
times lead to rivalries and discord, — to the encouragement of
coarse and vulgar manners, to the indulgence of a taste for
low and degrading pleasures, and to the formation perhaps of
dissipated habits, — the intercourse which results from this
association is all elevating, pure, and refining. It tends to
repress whatever is rude, selfish, and sensual, and to give de-
velopment to all that is disinterested, gencrou'^, and manly; for
around all of its meetings, even those which are merely literary
and most unreservedly social, there is thrown the gentle and
sweetly-constraining influence of our common Christianity ;
and in all the genial flow of youthful spirits, in all the collision
of mind with mind, wdiile there is every thing in the ardour
and spirit and glow of the intercourse to make it plain that it
is a young men's association, still, it is never forgotten that it
is a young men's Christian association.
For the entertainment and profit of its members it has estab-
lished a library and reading-room ; it has its meetings for
friendly intercourse, its rhetorical society for literary exercises
and forensic discussions, its meetings for business and its meet-
622
APPKNDIX.
ings for prayer; and, in addition to these me;,n. r.f
and spirtua improvement if hc<. fl. ^ means of mental
study of the Holy sSres On? ^"^^her circle for the
Hall of the AssociatS^ls hrown open7oIn"'f '-" "^^'-^ *^^
to attend informal lecture. Jn J. ^" ?-^" ^^° ^'"^ ^i^i"^
Scripture selected for the o-asion'^^^^^^^ on portions of
direction of one of the oastor. of ??' -f ''L^'' '' ""^^^ ^he
who desires to becle a me^bL oVi^^;-; '^^^
whether he is a member of any church o^ot '^T l"" u^° 1°'
IS a member of the Association or not ' ""^''^'^ ^'
THE END.
INDEX,
A.
Adamson, Patrick, Archb., quoted,
129.
Adger, Dr. John B., 172-174, 186,
187, 206, 211, 215, 228, 242, 258,
267, 278, 283, 284, 286, 289, 290,
311, 313, 325, 328, 329, 330, 331,
334, 336, 337, 341, 342, 343, 348,
349, 354.
Adrian VII (Pope), 20, 225.
African Fathers, 231.
Aiton, John, D. D., Life and Times
of Alexander Henderson, quoted,
113, 118, 408, 409.
Alasco, John, 301, 308, 310, 311,
339, 341.
Alexander of Macedon, 617.
Alexander, Joseph Addison, D. D.,
231, 237. 240, 241, 292, 294, 312,
329, 355.
Alexander, James Waddell, D. D.,
330.
Alexandria, Church at, 18.
Alford, Rev. Henry, quoted, 255.,
Ambrose, I., 68, 158.
Ames, Dr., 23.
Anderson, John, 362.
Antonianus, 18.
Apostolic Fathers, 126.
Apostolic Succession, doctrine of,
512-516.
Arnold, Dr. Thomas, The Church,
quoted, vii-ix.
Articles of Religion, 404.
Augustine, 68, 69, 270.
Ayton, Dr., Orig. Constit. of the
Church, 38, 250.
B.
Baillie, Robert, 89, 90.
Baird, Robert, D. D., 263, 341.
Baird's Digest, 331.
Ball, Thomas, quoted. 108.
Baptists, 135, 248, 258, 260, 393.
Barr, Dr., 249.
Barnes', Eccl. Law, 44.
Barrington, Lord ; Works, 45, 46,
47.
Barrow, Isaac, D. D., mentioned,
255, 258; quoted, 157.
Basle, ix.
Basil, 55.
Bastwick's Utter Routing, 483.
Baxter, Richard, 268, 269 ; quoted,
417.
Baxters, Diocesan Ch., 55, 93.
Baxters, Treatise on Episcopacy,
46, 52, 131.
Bede, 112.
Belgic Churches, 367.
Belgic Churches in London, 341.
Belgic Confession, 21, 273.
Benjamin of Tudela, 41.
Benson, 46, 254, 255, 258.
Benson, Essay on Rclig. Worship of
the Christians, 56.
Bentley, Richard, D. D., 248.
Bernard's Synagogue and the
Church, 17, 18, 41, 42, 43, 84,
100, 127, 288.
Berne, ix, x.
Beverly, M., Heresy of Human
Priesthood, 162.
Beza, 200, 248, 259.
Biblical Repertory, 17, 18, 20, 349,
350, 351.
Bilson, Bishop, 157.
Bingham, quoted, 159.
Bishops, 18, 19, 21, 38-50, 53-58,
189, 290, 369; use of the title,
125-145
Bird, John S., 362.
Blair on the Waldenses, 223, 339.
Bloomfield, 241, 242, 254, 255.
Blondel, David, 71, 242, 268, 306,
310, 311, 328.
Bohemian Churches, 22, 23, 75, 224.
Bohemian Brethren, 311.
Book of Canons, 113.
Book of Common Order of the
English Church, 22, 83, 100, 259,
273.
Books of Discipline (First and
Second), of the Church of Scot-
land, 22, 23, 66, 83, 88, 89, 129,
146, 147, 148, 151, 170, 171, 178,
179, 181, 184, 201, 218, 224, 231.
259, 272, 273, 274, 280, 290, 310,
333, 339, 340, 341, 342, 355.
Bosanquet on the Poor, 3'7'7.
Boyce, Mr., 46 ; quoted, 71, 130,
269.
Breckinridge, Dr. R. J., quoted, 170,
171, 172, 202, 204, 206, 228, 230,
233, 240, 264, 265, 268, 280, 284,
315.
Browning, Andrew P., 362.
Brown's Vindication of the Presby.
Form of Church Gov't, 109.
Bucer, quoted, 22, 45, 76 ; men-
tioned, 242.
Buchanan, President, 613.
Bullinger, 219.
Bunsen, Chevalier, quoted, 368,
378-379.
Burke, Edmund, 618.
Burnet, Bp., 94.
Burns, Robert, 339.
Burns's Bed. Laws, 17, 71, 72-
quoted, 73, 74.
Butler, H. V., 387.
Buxtorf, 233.
624
INDEX.
C.
Calaray, Mr., 89.
Calderwood, 249, 343, 344.
Calderwood's Altare Damascenum,
83, 86, 87, 88, 219.
Calderwood's Book of the Univer-
sal Church, 88.
Calderwood's Pastor and Prelate,
107, 129, 259.
Calvin, John, ix, 22, 74, 76 ; quoted,
77, 78, 79, 81, 128, 161, 178, 181,
182, 185, 197, 198, 199, 200, 210,
220, 223, 231, 250, 255, 257, 26f,
273. 290, 298, 309, 333, 334, 335-
338, 339, 498.
Campbell, Dr., quoted, 120.
Carthage, Fourth Council of, 56.
Cartwright, 50, 97.
"Case of the Accommodation Ex-
amined," The, 87.
Catechism (Ecclesiastical), of the
Presbyterian Church, 436 ; The
Larger, 405; The Shorter, 312,
405.
Catholic Clergy, 199.
Casaubon, 200.
Cave, Dr., 157.
Central Presbyterian, 174.
Chambers, James S., 362.
Chamier, 56.
Charlemagne, 617.
Charles XII, 617.
Children's Friend, The, 526.
Christian Spectator, The, 201.
Christian Witness and Church Ad-
vocate, The, 604.
Chrysostom, 55, 58, 198, 255, 257.
Church, The Nature, End, and
Object of, 15.
Church Members, Address to, 35-37.
Church of England, 127, 145, 157,
301 ; opponents of not intolerant,
422, 423 ; would have been mod-
eled after original platform of
Presbyterian polity, had clergy
and laity possessed liberty to
carry out their views, 394-396.
Church of Ireland, Constitution and
Discipline of, 338.
Church of Scotland, 81, 107, 113,
129, 135, 170, 171, 177. 183, 218,
219, 223, 224, 298, 299, 302, 319,
320, 333, 339, 355, 356, 357, 404,
415, etc.
Church of Scotland, General As-
sembly of, X, 15, 24, 113, 305,
355.
Church of Scotland, Government of,
20.
Church of Scotland, Laws of, 218.
Civil Power, Interference of, 20, 21.
Clarke, Adam, 255, 257.
Clarkson's Primitive Episcopacy,
17, 245, 269.
Clemens, Romanus, 54, 60, 62, 126,
249.
Clement of Alexandria, 54, 64, 65.
Coleman's Primitive Church, 18, 19,
38, 39, 50, 56, 59, 269.
Coleridge's Aids to Reflection, 134.
Comenius, 22 ; quoted, 75 ; men-
tioned, 104, 224.
Compendium of the Laws of the
Church of Scotland, 24.
Confession of Faith, The, 183, 298,
302, 333, 341, 404, 405, 408, 409.
Confession of the Churches of
Switzerland, The, 80.
Congregationalism, 511, 512.
Congregationalists, 135, 162-164,
196, 239, 246, 248, 258, 260, 296,
297, 366, 367, 393, 406.
Congregationalists, Confession of
Faith adopted by them at the
Savoy Conference, 404.
Corinth, Church at, 54, 60.
Cornelius, Bp. of Rome, 18, 55, 157,
158.
Council of Aries, 154, 160.
Council of Barcelona, 160.
Council of Carthage, 70, 159.
Council of Eliberis, 154.
Council of Constantinople, 53, 161.
Council of Orleans, 160.
Council at Rome, 155.
Council at Toledo, 155, 160.
Council of Trent, 20, 225.
Courts of the Church, 473-484.
Cramer, 297.
Critical Digest, 255.
Croft, Bishop, 366.
Cromwell, 403, 411; Independents
in chief power during his reign,
420, 421.
Culdee Church, ix, 44, 71.
Gumming, Rev. J., 163, 508.
Cyprian, 55, 65, 66 ; quoted, 156 ;
mentioned, 226, 282.
Cyprian Age, 17.
Cyprian, Letter to Antonianus, 18.
D.
Dabney, Dr. Robert L-, His theories
of the Eldership, and Dr. Smyth's
reply, 277-316, 349.
Dalcho, F., quoted, 161, 162.
Dalrymple, Sir James, quoted, 71.
Damasus I, Bp. of Rome, 67.
Davidson, Dr., 189, 292, 297, 303.
Deacons, 15, 16, 17, 43, 146-152,
170, 171.
Deacon's Court, 15, 16, 148, 15l,
171, 181.
Deacons, Office and functions in
relation to those of the Pastor
and Ruling Elders, 361-382.
De Foe. 123.
De Gtibern, Bucer, 17.
Diet at Wurtenberg, 20, 225.
Diocesan Conventions, 153-156.
Diocesanists, 17.
Doddridge, 47, 255, 257, 258.
Dunlap, 341.
INDEX.
625
Dunlop's Confession of Faith, 22.
Du Pin, 19.
Dutch Church, 310, 367.
Eadie, Dr., 243.
Earnest Worker, The, 526 etc.
Eastburn, Rev. Bishop, 004.
Ecclesiastical Catechism of the
PresMyerian Church, 436-519.
Edwards, President, 116.
Edwards, Dr. John, quoted, 417,
421.
Edwards, Jonathan, 264.
Elders, 15, 16, 146-152,268-380; see
also Ruling Elder.
Elder's Shorter Catechism, 312-316,
Eldership, Theories of- 16^-358 ;
Reply to Dr. Dabney, 2(9-316.
Epiphanius. 68, 253.
Episcopal Churches. 21, 95, 96, 97,
112, 142, 143, 366.
Episcopal Recorder, The, 143.
Episcopalians, 143, 144, 189, 196,
242.
Erasmus, 248.
Erastians. 410.
Erskin, Mr., 116
Eusebius, quoted. 18, 44, 62, 64,
153
Eustathius, Bishop of Antioch, 158.
Excommunication in Scotland, 410.
Faber's Albigenses, 115.
Fabian, Bp. of Rome, 18.
Fabius, Bp. of Antioch, 15S.
Fall, Mr., quoted, 264, 265:
Fathers, The. 305, 366 ; named, 248 ,
apply the term Presbyter only to
Ministers, 60-73.
Firmilian, 66, 253.
Forbes' Digest, 171. 340.
Foreign Mission, 339.
Forrester, Thomas, quoted 414.
Free Church of Scotland, 15, lb,
32, 171, 275, 302, 414.
Free Church Assembly, 14b.
Free Church Magazine. The, 14b.
French Churches, 310, 508.
French Protestant Church, 24, 367.
French Reformed Church, x.
Fulke's Defence, 262.
Gallic Confession, The, 81.
Gataker, Air., 89.
Genevan Church. 24, 367.
Gieseler, 249, 269.
Gilchrist, Robert C, 55.5
Gillespie. George, 20, 38, 46 50,
183; 184, 185, 208, 213, 224, 271,
290, 302, 305, 333, 334, 339, 344-
347.
Goode, Divine Rule of Faith, 45.
Greek Churches, 19, 157.
Greek Fathers, 311.
Gregory, Rev. Dr. 547
Grelory IX (Pope), 130.
Gregory Nazianzen 56 68 158.
Gregory of Nyssa, 53, 55, b».
Gregory Thaumaturgus, 43, lo».
Grindal, Bishop, 311. 341.
Grotius, 45; quoted, 71, 180, 255,
258.
Guericke, 19, 249.
Guthrie Dr. Thomas, quoted, »«,
106 121, 122, 208, 219, 245, 290,
333', 334.
Guthrie, John, 203.
Guthrie, of Stirling, 274.
Guyot, quoted, 566.
H.
Hadrian, 366.
Hamilton, Alexander, bl9.
Hannibal, 617.
Haywood, Thomas, 619
Helvetic Confession, 128, 2^4 ^M.
Henderson, Alexander, quoted, 88,
106, 219, 290.
Henry, Matthew, 2.57.
Hermas, Writings of, 61, b^.
Hetherington, Mr., 389; quoted,
406. 409. ^ ,
Heugh's Religion m Geneva and
Belgium, 100, 114.
Hilary, 55, 56, 67, 112, 208, 2.53,
270, 304.
Hill Alexander, 339.
Hill Principal, 260, 268, 272, 339-
340. „. ,
Hinds, History of the Rise and
Progress of Christianity, quoted,
17, 249, 366.
Hodge, Dr., quoted. 115, 116, 243,
279 281, 282, 284, 300, 301, 316,
329'; Theory of the Eldership,
349-358. ^ ^
Hodge, Dr.. His Note to Dr.
Smyth's Article, 335-336.
Hooker, 161, 248.
Hooper, William. 619.
I.
Ignatian Presbyters, 17, 66.
Ignatius. 61, 62, 244.
Independent Morrisonian Churches,
245
Independents, 89, 410 ; absolute in
New England, 421 : their Apolo-
getical Narrative, 419 ; in power
during Cromwell's reign, 420,
421
Irenaeus, 54, 60; quoted, 63, 64,
253.
Irish Church Discipline, 339.
Irish Protestants, massacred by
Roman Catholics, .397.
Isidore, of Pelusium, 55.
J.
Tames, Angel. 163. , ^„ .:■
Jameson, Rev. Wm., quoted, 17. 45,
49 71, 129, 132, 242, 268, 269.
626
INDEX.
Jameson, Rev. Wm., Cyprianus Iso-
tiinus, 21, 55, 56, 65.
Jameson, Rev. Wm., Sum of the
Episcopal Controversy, 43.
Jay, John, 619.
Jefferson, Thomas, 619.
Jerome, 44, 158, 208, 304.
Jewell, Bishop, 17, 242.
Jews, 41, 47, 48, 232, 236, 290.
John's Island, S. C, 152.
Johnstone, Chancellor Job, His
Opinion on the Eldership, 317,
318.
Jones, Rev. William, 73.
Justin Martyr, quoted, 54, 58, 62,
63, 253, 272, 298.
Justinian, Emperor, 44.
K.
Killen, Dr., quoted. 204, 205, 206,
207, 208, 210. 226, 233, 234, 240,
241, 242, 243, 244, 248, 253, 263,
270, 286, 287, 292, 298, 299.
King, Dr., 182, 188, 189, 267, 303.
Kirk, Rev. Dr.. 603, 604.
Knox, John, 22, 82, 129, 178, 185,
200, 231, 273, 290, 298, 310, 334,
339.
Koppe, 255.
Lafayette, 618.
Lang, Dr. John Dunmore, Religion
and Education in America, 76,
420, 429.
Laity Represented in Councils, 152-
162.
Lasco, John. (See Alasco, John.)
Latin Church, 157.
LeMoyne, 53.
Leo Magnus, 159.
Lightfoot, quoted, 40, 41, 51, 91, 92,
130, 226, 233, 234, 235, 236, 269,
366, 406.
London Christian Witness. The,
366.
Lord's Supper, 311, 373.
Litton, quoted, 258.
Lorimer, Rev. John G., 209, 273,
377.
Lorimer's Manual of Presbyterian-
ism, 144. 418, 425, 429, 430, 431.
Lorimer on the Eldership, 24, 25,
76, 93, 107, 144, 226.
Luther, 260.
Lutheran Church, 258, 267.
M.
Mackemie, Rev. Francis, 227.
Macknight, 46, 51.
Maimonides, 40, 49, 233, 234, 235,
288.
Manchester and Salford Deacons'
Association, 366.
Mason, Dr., 190; quoted, 262, 265,
292.
Maximus, 69.
McCrie, Dr., 83, 480.
McKerrow, Dr., 209, 245.
Mede's Works, 255.
Melancthon, quoted, 76.
Methodists, 248, 258, 260.
Middleton, Arthur, 619.
Miller, Samuel, D. D., 38, 42, 52,
65, 66, 67, 74, 76, 79, 88, 97, 100,
106, 169, 185, 190, 191, 193. 200,
201, 203, 211, 218, 219, 226, 227,
233, 234, 263, 268, 271, 272, 279,
281-285, 292, 293, 297, 300, 301,
310, 311, 316, 325, 330, 332, 334,
337, 341, 349-358.
Milner's, Dr., End of Religious
Controversy, 507 ; his Life of
Watts, quoted, 407.
Milton, 49, 128, 132, 268; on the
Long Parliament, quoted, 426 ;
his work on Divorce denounced
by the Westminster Assembly,
403.
Ministers, to govern or rule, 313-
327.
Miscellany of the Wodrow Society,
219.
Moderators, 87.
Moreland, Sir S., 21.
Mosheim, 19, 48, 51, 242, 255, 258,
269, 295.
Mussard, Pierre, 19.
N.
Napoleon, 618.
Neander, Johann August Wilhclm,
Vn, 19, 38, 46, 49, 51, 172, 173,
185, 196, 197, 200, 242, 243, 281,
287, 290, 291, 297, 325, 334.
New England, Religious Advan-
tages of, 115 ; Ruling Elders in,
97, 98.
New England Colonies, Indepen-
dency attained absolute power,
421.
Niemeyer, 21.
North African Churches, 250.
North British Review, The, 366.
North Carolina Presbyterian, The,
278, 349, 358.
Nott, Dr., his Baccalaureate Ad-
dress to the Students of Union
College, quoted, 610, 611.
O.
CEcolampadius, quoted, ix, 79, 80,
224.
Old South Church, Boston, 389, 404.
Onderdonk, Bishop, 138, 143.
Optatus, 55, 69.
Origen, 17, 65, 66, 158. 269.
Owen, Dr., 193, 194, 195, 196, 197,
215, 237, 247, 257, 263, 265, 267,
268, 270, 334 ; his sermon before
the House of Commons, quoted,
419, 420.
P.
Palmer, Mr., 366.
Pamelius, 49.
INDEX.
627
Papias, Bishop of Hierapolis, 62.
Papists, ix, 20, 299.
Pardovan's Collection, 322, 340,
341.
Pastor or Minister, different names
expressive of his duties, 367, 368.
Pastors and Teachers. 242-245.
Patristical View of Office of Ruling
Elder, 60-73.
Persecution, Presbtyerians vindi-
cated from the charge of, 424,
429.
Pharisees, x.
Philo. 63.
Pitt. William, 618.
Pitt, the younger, 618.
Plymouth Brethren, 163, 265.
Polycarp, 54, 60, 61, 62.
Poole, Crit. Sacra, 256.
Poole's Synopsis, 257.
Popery, 250, 260 ; overthrow of in
Scotland ; Presbyterian system
distinguished from, 216.
Potter, Archbishop, 45, 96, 366.
Powell, Prof., 434.
Prelacy, 191, 193, 248, 250, 260,
296, 343, 344.
Prelacy, a manifest deviation from
the institutions of Christ, 395-
399.
Prelacy and Presbtyery distin-
guished, 336, 337.
Prelatists, x, 239, 240, 249, 271, 299,
306.
Prelatists and Presbtyerians, their
conduct compared, 421, 422.
Presbyters, 17-20, 22, 38-73, 125-
145, 153, 169-358 : argument from
the plurality of, 245 ; of the Old
Testament, 231, 232 ; of the New
Testament, 236-239 ; of the Syna-
gogue, 233 : in the Synod of Jeru-
salem, 239-242.
Presbyterian, an historical name,
258-261, 263.
Presbtyerian Church, ix, 45, 91, 94,
97, 163, 170, 181, 258, 367 : con-
stitutional view of on the Elder-
ship, 211-229; relation to other
denominations and to the world,
504-511.
Presbyterian Church in N. C, 295,
296.
Presbyterian Church of America,
25, 91, 115, 144, 145, 183, 201,
209, 224, 226. 227, 228, 340, 404.
Presbyterian Church of America,
Form of Government, 319, 320,
327.
Presbyterian Church of England,
404, 408.
Presbyterian Church of Ireland, 24,
25. 91, 183. 201, 209, 220, 302,
340, 367, 404.
Presbyterian Church of Scotland,
25. 91. 183, 201, 209, 220, 340,
367, 404.
Presbyterian Form of Church Gov-
ernment, 320-327, 456, 457.
Presbyterianism, spirit of, x, 32 ;
theories of, 261.
Presbyterians vindicated from the
charge of persecution, 412 ; vin-
dicated from charge of having
given origin to innumerable sects,
424.
Presbytery and Prelacy. (See Smyth,
Thomas.)
Price, Mr., 89.
Princeton Repertory. The, 279, 282,
301, 328, 349.
Princeton Reviezv, The, 279, 317.
Proctors, 155.
Protestant Episcopal Churches, 161,
162, 181.
Provincial Synod of London, 108,
251, 263, 299, 302.
Prynne's, Counsellor, Antipathic of
the English Lordly Prelacy, 21.
Psalms, metrical versions of, 407,
408.
R.
Reeves, 258.
Reformation, The, 19, 112, 155, 169,
223.
Reformed Church of Scotland. 22.
Reformed Churches. 20, 23, 32, 366.
Reformed Dutch Church, 24, 275,
355, 356.
Reformers, 21 260 ; their views on
the subject of the Eldership and
on the application to it the term
Presbyter, 74-79.
Reid's History of the Presbyterian
Church in Ireland, 397.
Reid's Lives of the Divines of the
Westminster Assembly, 393.
Repertory. (See Princeton Reper-
tory and Biblical Repertory.)
Rice, Dr., mentioned, 303, 316 ; his
Expositor, 265.
Riddle, quoted, 248, 269, 366.
Robertson, 339.
Robinson, Dr. Stuart, 171. 178, 179,
180, 181, 182, 184, 373.
Roman Churches, Paganized orders
in, 19.
Romanists, x, 135, 143, 239, 240,
241, 271, 343, 345.
Romish Churches. 366.
Rothe, Dr., 249, 269.
Rous, Francis, Composer of a met-
rical version of the Book of
Psalms, 407, 408.
Ruling Elders, Convention of (held
in Charleston, January, 1860),
256.
Ruling Elders, x; office of, 13-73
Scriptural view of the office, 38
59 ; Patristical view of. 60-73
Reformers view of, 74-99 ; Per-
manency of the office, 100-105
Ordination of, 106-109 ; Value of
110-124; Theories of, 166-382.
628
INDEX.
Rutherford, Samuel, 88, 208, 290,
347, 348.
Sabbath School, 120.
Sabbath School Teachiiig Service,
A, by Rev. Dr. Smyth, 525-550.
Sarava, 366.
Savoy Conference, The, 404.
Schaff, 243, 244, 270.
Schoett, 233.
Scipio Africanus, 617.
Scotland, Church of. {See Church
of Scotland.)
Scottish Confession, The, 259.
Scottish Christian Herald. The, 114.
Scottish Reformers, 317.
Scott's Continuation of Milner, x,
79.
Seabury, Bishop, 96.
Seaman, Lazarus, quoted, 58, 93,
131, 305.
Second Presbyterian Church in
Charleston ; paper adopted by the
Session, in view of the appoint-
ment of Deacons, 381, 382.
Second Presbyterian Church, Char-
leston, S. C, 362.
Selden, 233, 234. 236, 246, 269.
Shorter Catechism, 312, 405.
Simons, 19.
Simonton, John S., 362.
Smalcald Articles, quoted, 20.
Smectvmnrius, authors of, 130, 225.
Smith,' Adam, 339.
Smyth, Dr., 349.
Smyth, Dr., on Ecclesiastical Re-
publicanism, 429.
Smyth, Thomas, Lectures on the
Apostolic Succession, 45.
Smyth, Thomas, his Presbytery, and
Not Prelacv. 19, 20, 22, 25, 39,
42, 50, 51, '53. 60, 61, 62, 64, 65,
67, 69, 129, 312, 330, 366, 394.
Socrates, 153, 158.
Soleure, ix.
Southern Presbyterian. The, 349,
356, 357.
Southern Presbyterian Revieiv, 170,
172, 186, 211, 228, 258, 265, 266,
279, 284, 311, 328, 335, 340, 341,
349, 351, 3.52. 356, 357.
Sozomen, 55, 159.
Stewart, Walter, Collections, x, 24,
85, 86.
Stopford, Pagano Papismus. 19.
Stowell, Rev. W. H., 120.
Strasburg, ix.
Svinday-School Canvass of London,
606.
Swiss Churches, 367.
Symington, Dr.. 257.
Symmachus, 154.
Synagogue, 39. 42. 45, 46, 175, 196,
223, 226, 234, 235, 271, 288, 290,
294, 297, 300, 301, 313.
Svnagogue, Presbyters of the, 233,
'234.
Synod of Charenton, 94.
Synod of Jerusalem, Presbyters in,
239.
Synod of New York (1751), 227.
Synod of Ulster, 227.
Synod of Zurich, 198.
Syrian Churches, 22, 38, 209.
Syrian Churches of Malabar, 223.
T.
Table of the Lord, of the Pastor
and of the Poor, 373-380.
Taylor's Ancient Christianity, 135.
Taylor's Emphatic New Testament,
252.
Temple, Dr., 89, 91.
Tennent, 264.
Tertullian, 17. 19, 49, 54, 65, 66,
208. 269, 270, 304.
Theodoret. 55. 56, 158.
Theophylact, 55. 255, 257.
Thomson, Rev. Mr., quoted, 114.
Thompson, Dr., 174.
Thornwell, Dr. T. H.. mentioned,
228, 230, 267, 278, 284, 289, 315,
337 345.
Thorndike,' Mr., 48, 246.
Thornwell, Dr. J. H., quoted, 169,
170, 172, 256, 265, 266, 270, 271,
280, 298.
Tyndal, 367.
U.
Union Theological Seminary, Va.,
278.
V.
Valens, 54, 61.
Valencia, 19.
Valpy, 258.
Vandois. ix.
Victor, Bishop of Rome, quoted, 64.
Vines, Mr., 89.
Vitringa, quoted, xi, 18, 39, 40, 41,
42. 43, 44, 53, 57, 59, 63. 64, 66,
127, 223, 233, 234. 236, 244, 24.5,
246, 249, 269, 287, 290, 313.
W.
Wake, Archbishop, 366.
Waldenses, 22, 38, 75, 106, 223, 224,
231, 367.
Waldensian Churches. 74, 209, 220.
Wall, Dr., quoted, 157.
Wardlaw, Dr., 189, 267. 292, 297.
Warren, Gen. Joseph, 619.
Washington, George, 619.
Webster, Daniel, quoted, 612.
Webster, Dictionary of the English
Language, 137.
Welsh. John, quoted, 414.
Westminster Assembly, 50, 66, 88,
130, 178, 183, 184, 216, 236. 250,
256, 267, 268, 269, 294, 298, 299,
300, 305, 309, 333, 340, 341.
INDEX.
629
Westminster Assembly. Directory
Concerning Church Government,
23, 25. 219, 224, 225, 232, 280,
290, 314, 319.
Westminster Assembly, Directory
for Public Worship. 407.
Westminster Assembly, History,
Character and Results of, 385-
434.
Westminster Assembly, Political
Sentiments and Character of, 411,
412.
Westminster Standards, 181, 182.
183. 219, 224, 320, 340. 341.
Whately, Archbishop, 249, 266. 288.
Whately, Kingdom of Christ. 46, 95.
Whitaker, 17, 127, 242.
White, Bishop. 96, 242.
Wickliffe, 367.
Wilson, Dr., Prim. Gov't, 54, 55,
58 78
Wilson, Dr. James P., 201, 268. 272.
Wishart, George, 80, 219.
Wordsworth's Greek Testament,
241, 248, 255, 258.
Wurtemberg. Diet at, 20, 225.
Y.
Young, Rev. Thomas John, 152, 305.
Young Men's Christian Associa-
tions. Nature and Claims of, 553-
622.
Young Woman's Christian Associa-
tion, 607.
Z.
Zuingle, ix; quoted, 79-81, 418.
Zuinglian Church, 311.
Zurich, ix, x, 79, 259.
Princeton Theological Semmary Ub^^^^
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