The church of the Redeemer

Front matter

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AS DEVELOPED WITHIN THE

Preface

HE origin of this small volume was somewhat peculiar. It has several times happened, that the appointed speakers of the Historical Society of the Evangelical Lutheran Church in the United States, whose meetings coincide with those of the General Synod, have failed to meet their appointments. This was naturally unpleasant to the Society, as well as mortifying to the writer as its present president. To prevent a similar disappointment, he resolved, several months before the late meeting of the General Synod at Fort Wayne, to prepare a Lecture to be delivered as a volunteer exercise, in case the appointee should again fail. As to a suitable subject for such exercise, the frequent late attacks on the General Synod did not permit him to hesitate. An ardent friend of this General Union of the Synods from its incipiency, he was

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willing to step forward in its defence, and having been present as a visitor at Baltimore in 1819, when the formation of such a body was first the subject of sy nodical discussion, and at Hagerstown in 1820, when the constitution was discussed and adopted; present as a member of the body in 1823, and either as a member or visitor at every meeting held since, the writer may, without vanity or presumption, profess to be acquainted with its design, history and spirit, and may ask a hearing in its behalf. Fortunately, the appointed reader, the* Rev. Dr. Harkey, faithfully performed his duty, and our lecture was not offered.

Returning from Fort Wayne, the document was read on the way, in a circle of our most able and influential brethren, who strongly urged its publication, (with an historical part prefixed, and a few other additions,) as well calculated for circulation among both the laity and ministers of our church, and not without interest to the general reader. With this wish we have endeavored to comply, and now present the work to the public, and commend it to the blessing of that divine Redeemer, whose cause it is designed to vindicate.

S. S. SCHMUCKER.

Gettysburg, Dec. 25, 18GG.

THE

CHURCH OF THE REDEEMER.

Dedication

O the different Evangelical Lutheran Synods in the United States, of all nationalities, the American, the German, the Swedish and the Norwegian, and especially those connected with the General Synod, this work is fraternally dedicated by the author. Christian Brethren, — the original design of the General Synod of our church, in this country, was to effect a fraternal union or confederation, of limited and chiefly advisory powers, between all the Lutheran Synods then existing in our country. This object w r as also happily effected at the organization of that body in 1820, in regard to all those synods, except that of Ohio, which had not yet completed its connection with us in 1823. In that year the Pennsylvania Synod, after having attended a single meeting, withdrew from the union, not on account of any dissatisfac-

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Table Of Contents

CHAPTER

I. — Church of God in general. Church of the Redeemer — Its comprehensiveness.

II. — Its fundamental features enumerated. Nursery for heaven.

CHAPTER I. The Church of God in General

HE subject to which the attention of the reader is invited, is the Church of the Redeemer, one of the most important topics that can engage the attention of men or angels. In the oracles of God, this Church is designated by the most endearing names, and interesting tropes. She is termed the Zion of the Holy- One of Israel, — the heritage of God, — the Holy Hill, the loved of God. We are told that God will place salvation in her, and will reign in her, that Christ is her Icing, and that God commands the blessing there, even life for evermore.

When perusing these glowing descriptions, we must not forget, that both in the Greek and Hebrew

Scriptures,* the words rendered church, signify a collection oi'jiersons and not of things or places. We must withdraw our attention from the visible structure made by men's hands, from the brick and mortar of the material edifice, in which the worship of God is conducted. The church or temple of the Lord consists of the redeemed souls, purchased by the blood of Christ, and sanctified by the Holy Spirit dwelling in them. Paul characterizes the Corinthian believers as the temple of God ; and the true or invisible church of Christ, in general, may be defined to be the collective body of all true believers on earth, in whom the Holy Spirit has his dwelling or habitation. f

* L,r\p in 0. Test., and >} U^rjaia in N. Test., Genesis xxxv. 11, and xvi. 18, &c.

f The Augsburg Confession, Article VII., thus defines the church : " Ecclesia est congregatio sanctorum, in qua evangeliuin recte docetur, et recte administrantur sacramenta." " The church is the congregation of saints, in which the gospel is correctly taught, and the sacraments are properly administered."

The Helvetic Confession, c. 17: "Ecclesia i.e. e mundo evocatus et collectus ccetus fidelium." " The church is the assembly of the faithful, who have been called and collected from the world."

The Anglican Confession, or 39 Art. of the Church of England, Art. XIX.: " The visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached, and the sacraments be duly administered

Church of God in General. 25

The conception of the Church of God in this spiritual acceptation, is a glorious one! It is an association of rational and immortal beings, united together for the purpose of cultivating proper feelings, as well as resolutions of absolute, eternal obedience to the great Author of the Universe, the Creator of our spirits, the Governor of all worlds.

Church of the Redeemer! — How much more glorious still is the conception ! A society of immortal, intelligent, and moral agents, who by transgression had fallen from God, who were justly condemned to everlasting misery on account of their manifold transgressions, and were unable to deliver themselves. A society whom God himself, the offended judge, compassionated, and for whom he sent his only Son, to assume our nature, to yield a perfect obedience to the law in our stead, and then to lay down his life a ransom, an atonement for the sins of a rebel world.

This noble institution embraces all the faithful

according to Christ's ordinance, in all those things, that of necessity are requisite to the same."

The Westminster Confession, Chap. XXV. ii. : " The visible church, which is also catholic or universal under the gospel, (not confined to one nation as before under the law,) consists of all those throughout the world, that profess the true religion, together with their children ; and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation. " 3 followers of the Redeemer, of all ages and countries, of all climates and all complexions. The burning Hindoo and the freezing Esquimaux, belong to it, as also the purest white of the temperate zone of Europe and America, and the deepest jet of the African beneath the torrid sun, the converted Jew, and the Christianized Pagan. All, all are comprehended in this glorious Church of the Redeemer, and belong to the goodly fellowship of the prophets, to the noble army of martyrs, and to the General Assembly of the first-born, whose names are written in heaven.

How sublime an exhibition of the divine goodness and mercy is embodied in this church ! How deserving of our highest gratitude and love ! How infinitely important is it, that our fallen, guilty, but divinely redeemed race, should accept these proffered everlasting blessings, and be saved from the endless torments of the accursed !

Of this divine society, the church, we propose in the following pages to discuss the nature and characteristics, the history and the development. To the consideration of this interesting and momentous subject, we invite the reader's prayerful attention. And may the Holy Spirit, whom the Saviour promised to send, take possession of our hearts, and direct our thoughts, so that nothing may fall from our pen unworthy of the theme, so that all our represent-

Church of God in General. 27

tions may tend to persuade some poor lost sinneifc to take refuge from the storms of divine displeasure in this ark of safety, the Church of the Redeemer.

Yes, the Church of Christ on earth was designed as an association, not of careless, indifferent sinners, but of those who are laboring to work out their salvation with fear and trembling, in the strength of him who works in them both to will and to do. K~or should any be admitted into it, except such as have renounced the world and fully resolved to cast in their lot with the peculiar people of God, who are zealous of good works, together with their households (oLxiai$) their children. ~No congregation of professed Christians is worthy to be styled a Church of Christ which is not auxiliary to the work of salvation, which does not afford its members both encouragement and constant assistance in accomplishing the great end of their being, to glorify God and save their souls. This is the practical judgment even of the unconverted.

How often do we hear pastors of different denominations, w T hose church-members are immersed in worldliness and vanity, exhibiting merely the form of godliness without its power, and presenting none of that ]ight of good works, which would lead others to glorify God, complain that their serious members are prone to leave them for other churches. It may be well for such to inquire into the cause of this*pheno:menon. We doubt not it will be found, that though secular calculations and secular profit frequently exert a potential influence, yet generally the cause will be found in the consciousness of the seceding members, that they will find greater inducements to a religious life, and facilities for it in the adopted church, than in their own. Instead of aiming to prevent the evil, by inculcating, especially on the young, an increase of denominational spirit, would it not be better for these pastors to pray and labor for an increase of active piety in their church, and offer more encouragement, and greater facilities, to inquiring souls in seeking and finding the Lord. Experience, we doubt not, would vindicate this advice. For even the children of this world intend to secure their salvation at some future day, before death removes them from the land of probation. Hence, even they prefer to frequent a church which offers these facilities and encouragements, although they do not design to improve them at present. Nothing on earth can form so strong a bond of attachment in the Christian's heart toward any church, as the fact that there he was first arrested in his career of sin and indifference, and there found the Saviour. Nor can this feeling be pronounced unreasonable or wrong; for what will it profit a man if he gain the whole world and lose his own soul, or what can a man give in exchange for his soul T

CHAPTER II. Essential Features of Christian Worship

HAT then are the essential features of this heaven-descended institution, this school of salvation, this nursery for the celestial world, as seen on the pages of the New Testament ?

The cardinal command of our Lord to his disciples was, to go and preach the gospel, the glad tidings of salvation, to every creature,

I. Preaching is therefore one of the principal ordinances of God's house, and the chief means by which the kingdom of Christ is to be promoted on earth. Indeed all the appointed means are resolvable into truth, preached either orally, symbolically, or in writing. The burden of this preaching, the cardinal doctrines to be proclaimed, are: 1. That all men are by nature and practice sinners, rebels against the righteous government of God, and unable by their own strength either to convert or save •3* 9 (29)

themselves. 2. That they are under the righteous displeasure of God, and condemnation of his law.

3. That God in mercy has compassionated their lost and undone condition, and so loved the world as to give his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

4. That all who give heed to this proclamation of divine love and mercy, who have learned to see and repent of their sins, and resolved to renounce them, are to unite in an association for mutual edification and encouragement in the ways of God.

II. To this association or church is the duty entrusted, of having the gospel of the kingdom, the gracious purposes and plans of God, statedly expounded to themselves, and of laboring, in conjunction with others, to spread the knowledge of God's word over the entire globe.

III. To this church also is entrusted the administration of the holy sacraments, baptism, and (he Lord's supper; by which the church is distinguished from the world, and by which those spiritual benefits, indicated by these sacraments, are offered to all, and conferred on every worthy recipient.

IV. The essentials of the church-service are preaching, prayer, singing, the sacraments, together with church government and discipline, the general nature of which is fixed in Scripture ; but the circumstances of which are left to experience of every

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age, in their adaptation to the peculiar condition of the church, in her progressive development.

This blessed institution has experienced various vicissitudes, both prosperous and adverse in different ages and countries, where it has been established, until the time of the glorious Reformation. Then the chains were broken which bound the church in all the empires and kingdoms of Europe, in one external organization, to the papal throne at Rome ; and the different nations obtained liberty to organize the church within their bounds, according to their own convictions of Scriptural injunction. Some knowledge of this antecedent history of the whole church is necessary to an enlightened appreciation of the development of any particular part of it; as a knowledge of the general geography of the earth, its form, dimensions, divisions, &c, is necessary to an intelligent and minute study of any particular country.

CHAPTER III. Historical Sketch

THE CHRISTIAN CHURCH DURING THE FIRST FOUR CENTURIES.

BOUT fifteen hundred years had passed away, from the time when the Son of God descended from heaven to redeem our fallen race, till the ever memorable Reformation of the church from papal corruptions by the Protestant Reformers. Various vicissitudes attended the church during this period. In the beginning the apostles went from one country to another, preaching the unsearchable riches of Christ ; and the Christian doctrines, wherever faithfully presented and willingly received, proved themselves effectual, by the Spirit's aid, to satisfy all the necessities of our fallen nature.

Everywhere, but first in cities and towns, where an audience could most easily be collected, and

The Primitive Church. 33

where the superior intelligence of the hearers qualified them better to appreciate the gospel, their efforts were crowned with signal success. Sinners were awakened and converted, and clusters of converts were organized into churches, which became points of attraction and admiration to surrounding heathen. During the first four centuries, the church preserved comparative purity. Although errorists arose,* the great body of believers remained faithful to the truth as it is in Jesus, and rejoiced to behold continued additions to the church, of " such as were saved " from the dominion and the curse of sin. The persecuting rage of Pagan priests and rulers was for centuries expended in vain. Tortures the most inhuman were inflicted on Christians, in order to induce them to recant and abandon their profession. "The inhuman rulers commanded them to be scourged with whips, to be scorched by applying heated brazen plates to the most tender parts of the body. To prepare them for the renewal of such barbarous treatment, they were remanded to prison, and again brought forth, some to a repetition of similar cruelties, others to die under the hands of their persecutors. Various were the ways in wdiich the martyrs were called to suffer death : some were

* The principal errors and heresies which appeared in this period were, Judaizing tendencies, different forms of Gnosticism, Montanism, Manichseism, Arianism, &c. C

34 Historic o.l Sketch.

thrown to wild beasts, others roasted in an iron chair, and many were beheaded.'' But the blood of martyrs proved to be the seed of the church. The few fishermen and tentmakers, sustained by their invisible but divine Master, fought their way against the pride of power, the pomp of opulence, and the sensuality of lust, until the banners Christianity, which were first unfurled in the valleys of Judea,were waving in triumph over the palace of the Caesars; and Eome, the mistress of the world, was compelled to do homage to the crucified Xazarene.

UNION OF CHEECH AND STATE UNDER y-TAXTI>-E.

But the gradual union of Church and State under Constantine the Great and his successors, in the fourth century, ultimately exerted a deleterious influence. The grant of fixed salaries to min : ~ and various other immunities, such as exemjnion from the performance of military and also of - civil duties, and the legal sanction of numerous bequests to the church, tended eventually to secularize the ministers and divert their attention from the spiritual duties of their holy calling. It favored the introduction of more ostentatious forms and ceremonies into the public worship, and diverted both ministers and people from their great vocation,

Else and Corruptions of Papacy. 35

to labor for the conversion of the world. Eventually the bishops were invested with civil and criminal jurisdiction over the priests, and in specific cases over others also, and thus civil and ecclesiastical governments were commingled to the detriment of both.

RISE OF PAPACY.

The establishment of popery in the seventh century completed the subjection of the church to corrupt and secularizing influences, When in A. D. 606, the tyrannical Greek emperor Phocas, in order to secure the favor of Boniface the III., bishop of Eome, was induced to acknowledge him as the head of the universal church on earth, even over the bishop of his own capital, Constantinople : and when in A. D. 794, at the downfall of the kingdom of the Lombards, and of the Exarchate of Kavenna, the latter territory was granted by Pepin, king of France, to the Roman See, and the pope was thus also made a temporal prince ; the death-blow was given to spirituality in the Romish church. The popes, cardinals, and bishops were still more inflated by their civil elevation, and finally lost the spirit of Him, who said, "My kingdom is not of this world." Vital godliness was in a great measure banished from the church, and though God had at all times a seed to serve him, it is appalling to contemplate

36 Historical Sketch.

the corruption pervading the visible head and members of the church, and their total forgetfulness of the grand object of their sacred vocation.

The popes themselves were not unfrequently infidels, even denying the immortality of the soul, and their courts the seats of the most debasing licentiousness and debauchery. The pretended celibacy of the priests, which, after having for several centuries been introduced in different places, was universally enforced by pope Gregory VII., celebrated for his licentious intrigues with princess Matilda, in the eleventh century, produced the most disastrous consequences. According to the testimony of Romish authors themselves, such as Clemangis, George Cassander, St. Ligori, and the late Cardinal de Ricci, the most appalling scenes of corruption and licentiousness characterized not only the nunneries and monasteries, but also the private priests, bishops, and popes.* Even entire councils have testified to the same fact, such as the council of Moguntia, A.D. 800, the council Enhamense, A.D. 1009, and others of later date. In short, so loud and urgent was the call for a reformation, even by many among the Romanists them-

* For extensive particulars and authorities to prove this general corruption, in modern as well as ancient nunneries and priests, in America as well as in Europe, we refer the reader to our Discourse on the Reformation, ed. 5th, pp. 42 to 66, and passim ; and to other authors there named.

Rise and Corruptions of Papacy. 37

selves, that the council of Constance, corrupt as it was, declared, A.D. 1514-18, that a reformation was needed both in the head and members of their church / The ignorance not only of the people, but also of the higher clergy and bishops themselves, was, even shortly before the Reformation, almost incredible. The monks attributed all heresies to the Greek and Hebrew languages, especially to the former. "The New Testament," said one of them, "is a book full of serpents and thorns." "Greek," continued he, "is a modern language, but recently invented, and against which we mnst be upon our guard.. As to Hebreiv, my dear brethren, it is certain that whosoever studies that, immediately becomes a Jew" 4

CHAPTER IV. Reformation of the Sixteenth Century

WHILST the Roman pontiff Leo X. slumbered in imaginary security at the head of the church, and saw nothing throughout the vast extent of his dominions but tranquillity and submission,* whilst the friends of genuine religion almost despaired of seeing the much longed-for reformation, an obscure and inconsiderable monk arose, on a sudden, in the year 1517, and laid the foundation of this long-expected change, by opposing himself alone, with undaunted resolution, to the torrent of papal ambition and despotism. This remarkable man was Martin Luther, a native of Eisleben, in Saxony, a monk of the August inian Eremites, and at the same time professor of theology in the University of Wittenberg, established a few years before by Frederic the Wise. "That Luther was possessed of extraordinary talents, uncommon genius, a copious memory, astonishing industry and

* See Dr. Moslieim's History in loc, McLean's version.

Reformation of the Sixteenth Century. 39

perseverance, superior eloquence, a greatness of soul that rose above all human weaknesses, and consummate erudition for the age in which he lived, even those among his enemies who possess some candor, do not deny." * Sustained by the hand of Providence, and aided by a numerous band of worthy coadjutors, he was enabled to carry on this glorious work, until the power of popery was broken in a large part of Europe, and the well-known Reformation was established by law.

We may premise that this wonderful revolution w r as not of a political character. It was not designed to give birth to a new nation, but to a new organization of the intellectual and religious energies and pursuits of the civilized world. It was regenerative of that which had been lost or dead in the interests and pursuits of men, and conservative of that which was true and good, and had thus far survived amid the mass of papal corruption. Of this grand revolution, this glorious w r ork of reform, the celebrated historian, Dr. D' Aubigne, thus speaks :

" It is in Germany especially, that we shall see and describe the history of the Reformation. It is there we find its primitive type, — it is there that it offers the fullest development of its organization. It is there that it bears above all the marks of a revolution, not confined to one or more nations ; but on the * Murdock's Mosheim, vol. iii. p. 19.

40 Lather both Subject and Agent of the Reformation.

contrary affecting the world at large. The German Reformation is the true and fundamental Reformation. It is the great planet, and the rest revolve in wider or narrower circles around it, like satellites drawn after it by its movement," etc.

The corruptions of Romanism from which the Reformation delivered those countries that embraced it, consisted in a vast amount of moral pollution, sanctioned in great measure by the superstitious rites and corrupt doctrines of the church, which encouraged every form of vice, by providing easy absolution for its perpetration. The great and constant effort of Luther was to expose the corruptions of the priesthood and church, and to restore the primitive purity of scriptural truth or doctrine.

What gave to Luther such extraordinary control over the populace in his discourses in the earlier stage of the Reformation, and such unusual success in his efforts at reform, was the met that he was simultaneously the subject and the agent of the Reformation. God was at the same time reforming him, and using him to reform the church. He had been sincere in his early belief of the doctrines of popery ; but was an unconverted man. Every ray of light which taught him to see one doctrinal error after another, also taught him to perceive the depravity of his own heart, filled his soul with religious conviction, and caused him to discuss those errors

Reformers before the Reformation. 41

with the ardor and solemnity of a self-convicted sinner. His doctrinal progress always was accompanied with new practical light and experience to his own mind, until at last, when he reached the true doctrine of justification by faith without works, he also felt himself a new creature in Christ Jesus, rejoiced in the sense of pardoned sin, and preached the novel doctrine with all the ardor and self-conviction of one who had himself recently been plucked as a brand from the everlasting burning.

The design of our work forbids us to follow the successive steps of this unexampled religious revolution. Our limits allow us at most to enumerate some of the prominent features by which it was distinguished.

The Reformation was not a sudden transition from the midnight darkness of superstition, to the meridian light of divine truth. As all changes of this kind are gradual, so here also the providence of God had for several centuries, progressively, prepared the way for the success which attended the efforts of the great reformers. The influence of Wickliffe in England, and Conrad Stickna and John Milicz in Prague, in the fourteenth century, and of John Huss and Jerome, of the same city, in the fifteenth century, had tended to enlighten the Catholic world, in some degree, on the corruptions of the popes and priests. The positions maintained by these reformers and 4*

42 Reformers before the Reformation.

their followers, known as Hussites and Taborites, were the following, viz. : the unrestricted preaching of God's word ; the restoration of the cup to the laity ; the divesting of the priesthood of its secular power and wealth ; the introduction of a more rigid and scriptural church discipline; the abolition of monasteries, and of images in worship ; the rejection of the doctrine of Purgatory and Auricular Confession. Now, as thousands of German students frequented the University of Prague, it is easily perceptible that, returning to their native land, they would disseminate some light not entirely uninfluential in preparing the way for the efforts of the illustrious reformer of Wittenberg and his more perfect work in the succeeding century, especially among those acquainted with the writings of Huss. The priesthood were moreover very generally detested by the masses on account of their immoralities, and by the better classes on account of their ignorance and want of social culture. The papal hierarchy had also become offensive, and a burden to the crowned heads of Europe, who were on that account willing to see it humbled.

The commencement of the public work of Reformation, as is well known, was made by Luther's protest against the sale of papal indulgences vended around Wittenberg by Tetzel, and by his publishing ninety-five theses or propositions, exposing their unscriptural character and destructive influence on the

Sketch of Luther. 43

souls of men. But the Reformation properly began some years before in the heart of Luther himself.

When eighteen years of age, in 1505, he entered the monastery, with a terrified conscience for the purpose of saving his own soul. From that time till he published his theses and preached against indulgences, in 1517, the thirtieth year of his age, he was the subject of progressive religious exercises and experience. Soon after his transfer to the monastery at Yfittenberg, and his appointment as professor in the University, Dr. Staupitz, the superintendent of the Augustinian monasteries, urged him to direct his attention to preaching. To this request of his beloved superior, Luther yielded, and soon after commenced to preach, first, in the cloister or saloon of the monastery, and afterwards in the parish church of "Wittenberg. Here his pulpit performances arrested general attention, even long before he inveighed against indulgences, not only on account of his superior eloquence, but also of their unusual practical excellence, and the remarkable spirituality of his explanations of the doctrines of the church. In the words of Montgomery :

" So felt the young Reformer, when he rose Within the square, high-fated Wittenberg, Where the grey walls of St. Augustine's fane Crumble in low decrepitude and dust, And from his pulpit piled with simple planks,

44 Deeds of Luther.

Blew the loud trumpet of salvation's truth Whose echoes yet the heart of empires wake To fine pulsations, free as Luther loved ! Eye, cheek, and brow with eloquence arrayed As though the Spirit would incarnate be, Or mind intense would burn its dazzling way Through shading matter — like a second Paul, Flaming with truth, the fearless herald poured Himself in language o'er the list'ning hearts Around him! — like a mental torrent ran The rich discourse, and on that flood of mind Nearer and nearer to the Lamb's white throne The soul was wafted : Christ for man, And man for Christ, and God for all he proved, And hid himself behind the cross he raised."