Church discipline, in two parts

Front matter

f !

UInTITED states of AMEPvICA. ^

CHURCH DISCIPLINE,

Preface

It is a matter of most serious question, whether the difficulties of the Church do not arise more, by nine-tenths, from the wrong manner of treating offences, than from the offences themselves.

Ani there are two very obvious reasons of this fact. One is, disciplinary measures, as they exist, are more frequently the offspring of passion, than principle. Passion fixes its own end; which is to punish, instead of restore. It makes its own law, instead of leading to the inspired one, made and provided for the case. And passion thus legislates, and executes, and works mischief because it has never been subdued to the obedience of Christ, by the application of revealed light to the understanding and heart, by the Holy Spirit. Another reason is, there has been almost nothing iDritten on the subject of Chm'ch Discipline, to scripturally instruct Church members, as to the different kinds of offenceo, by which they and the cause may be injured ; and the proper meth' ods of treating them.

It has appeared to the writer, that no interest, so great as the peace of the Church ; that no interest, so much exposed as this, both by offences and their improper treatment, has been so much overlooked and left so unprovided for, by the appointed feeders of the sheep and lambs. We have volume upon volume, treating^ upon well nigh every doctrine and duty of revealed religion besides; but how little have we written upon this subject.

In the Second Part of this work we have attempted the classification of offences, and the specification of the rule for the treatment of each class. Each class has its distinctive feature and its absolute rule. Such exceptions to the classification as would naturally arise, are noticed, accurately defined, and provided for. Still, defects, and even errors, will doubtless be detected. It were no easy task, perhaps an impracticable one, amidst offences of an endless variety of type, to do more than to deal in a few general principles and rules. And then we have studied simplicity and brevity, in strict imitation of the Master and his inspired servants, on this subject ; that the mind might not be greatly burdened with many things ; but deeply impressed with a few, which should serve to hold it amidst the greatest provocations and the sharpest trials, to the certain exercise of brotherly love; to the accurate estimate of wrongs ; to the careful consideration of evidence ; to the due respect for inspired law ; and to the truest regard for the honor of God.

CONTENTS or PART I.

CHAPTER I. INTllODUOTION

PAGB.

Sec. 1. — Discipline ; meaning of the term. Education. Discipline of schools and armies. Discipline strictly Formative. Still, a Corrective discipline, 13

Sec. 2. — Formative Ohm-ch Discipline ; what ? Christian Education, Christian character. Principles. Christian Principles. To understand these definitions well, acquaintance with Man and Bible necessary. All classes of Eeligious Teachers invited to close study. Plan of treating the subject; Formative Subject, Formative Instrument, Formative Product, Formative Agents and Measures,. 16

Chapter II. The Formative Subject

Sec. 1. — Man ; his Natural Constituents ; understanding, heart, will, and executive powers. Office-work of the mental and bodily powers ; thought, affection, volition, execution. Order of mental and bodily action, ., 18

Sec. 2. — Man : his Moral States ; primal, fallen, and renewed. Religion. Essence of religion, the obedience of man's powers to the Bible. Office-work of the mental faculties in relation to the Bible, 23

Chapter III. The Formative Instrument

Sec. 1.— The Bible ; its office-work, presentation of inspired truth to the mind. Statements for investigation; objects for affection; rules and motives for choice, Bibk meets

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VI. CONTENTS.

the whole natural and moral demand of mind. Presents truth in just proportion, ensuring the proper balance of

the mind and stability of character, 25

Sec. 2. — Forms of presenting truth to the mind. Eeading. ■ Teaching. Both in the Divine plan. Office-work of Teaching in relation to the truth and mind, both, 28

Chapter IV. The Foematiye Peoduct

Sec. ] . — Christian Character : legitimate product of religious education ; made up of principles and practices. Principles internal, and belong to the mind. Practices external, and belong to the life, 30

Sec. 2. — Principles ; what essential to them ? idea, perception, affection, practice, 31

Sec. 3. — Constituents of Christian principle; idea, inspired, perceived, loved, practiced. Christian Character. Way formed, _ 34

Sec. 4. — Character of Christ, an illustration of Christian Character. His character pure and perfect ; existed in the form of principle and practice ; lay in the idea, the perception, the affection, and the act. All the Moral Attributes lay in Him, in these forms. Christian character, the same in attribute and essence, 36

Sec. 5. — Other Sacred Characters for further illustration. Moses, Abraham, David, Daniel, Paul, and others. Their Characters the same in natural attributes and moral features. Holinesss, justice, truth, benevolence, faith, repentance, were theirs by the perception, love and practice of each of these ideas _ 38

Sec. 6. — Two counter examples : one of covetousness, the other of benevolence, showing that all character is formed by the same natural action of the faculties, whatever its moral type in view of the idea and the heart, 40

Sec. 7. — The Chi-istian Warfare; involving imperfection.

CONTENTS. Vll.

as an obstacle in Formative work. Explanation of the case. Case illustrated by looking at Man in Seven Aspects. Native State; perfect obedience to law; full harmony with God. Fallen State. Sinfulness. "Carnal mind." "Flesh." "Old Man." Eenewed State. New birth. "New Man." Spiritual relish. Christian man ; his constituents and warfare. " Old Man" and " New Man." "Flesh and spirit." Antagonism. Foundation for wrong and right actions. Mystery solved. Christian Man; his hindrances and helps. World and devil hindi-ances; act on old man. Word and Spirit, helps; act on new man. Three against three. Duties in the case. Eesults; weakening of evil and strengthening of good; entire consecration — what? perfection — what? and when attained? , 42

Sec, 8. — Christian Inconstancy, another obstacle in Formative work ; its educational cause. Not thoroughly educated — not formed to fixed religious habits. Habit— what ? How formed? Strong as iron. Holds trained child. Held Queen Esther — Jerusalem converts — Paul. Multitudes, inconstant, unreliable — never formed and fixed in mental and practical habits. True Christian Character, an intelligent, earnest, reliable, useful, estimable Character ; the fruit of being long accustomed to Scriptural thought, feeling, purpose, and action, « 66

CHAPTER y.

FOEMATIYE AGENTS AND MEASTJEES.

Sbc. 1. — Formative Agents and Measures; who, the Agents? Holy Spirit. Man himself. Strictly, Christian Ministers — Christian Parents — All Christians — All Religious Teachers. What, the Measures? All the forms of religious teaching. All valuable as successful in producing Christian character. Considered in the gi'ounds of success and causes of failure, 79

Sao. 2. — Social Religion. Passages teaching Social Eeligious Duty. The sum of them. Primitive Churches, real

Vlll. CONTENTS.

FAOBi

schools of Christ. Members, real learners. Obligations of Social Eeligion. TieAV conflicts sharply with the non-membership com-se of some; and the non-improvement com-se of others. Improvement, the natm-al order of the Church as the School 85

Sec. 3. — Eeligious instruction to the Young. Passages requiring and giving instruction to the young. The Scripture Law to teach the young, the basis of Sabbath School and Bible Class instruction. Sabbath Schools and Bible Classes stand side by side, with Public instruction and Social edification, _ 89

Sec. 4. — On the true grounds of success in Formative work. Take Ministers to illustrate grounds of success, in case of all other teachers. Success supposes an effort to gain an object. In this case, the Christian character. Success depends upon adaptation to meet the demands of mind. General adaptation respects talent, piety, culture. Special adaptation respects present spiritual qualifications, as to exact thought, deep feeling, and personal submission to God ; or high spirituality. And the power of good speak-

Sec. 5. — On common causes of failure in Formative work. Want of high spirituality. "Want of knowledge of the mind — of its demand for light and interest in due proportion, in order to true mental balance, and stability of character. Intellectual and emotional extremes of address, equally failures. Want of proportionate presentation of doctrinal and practical truth. Mind demands the whole truth, as truth the whole mind. Failure may arise from want of perseverance in finishing work begun. Teacher should hold pupil until religious habits are established, ?^4

Sec. 6. — On a Special Cause of failure ; wrong division of ministerial time and labor. True division; preaching one sermon on Sabbath ; holding Bible Class ; conducting social meeting: and studying and visiting in the week. Reasons : too much public preaching — exhaustive — ^wearisome — task-work — no privilege to preacher or hearer. Too little "preaching from house to house'' — richest advantages thus sacrificed. Pastor may thus become the

CONTENTS. IX

PAGB.

Teacher of Bible Class. Best plan. Pragraphic. Pastor thus fitted and committed to best conduct of the Social Meeting. These three Sabbath exercises bettor than more, or less, or other, _ 109

Seo. 7. — Special Address to S. S. Teachers, as Formative Agents, Things common, and things peculiar in your work. Study- Mind, and individual minds of class, narrowly. Study yourselves — your qualifications to meet the various, mental demand of your class upon you. Their minds demand thought. Then, must have it — then, must get it — study. Mr. Johnson. Miss Rose. Minds demand something to interest them. Then must yourself be interested. Must feel, if have them feel. "Way to get feeling. High, spiritual self-culture, the secret and guaramtee of success, 126

Sec. 8. — On Special Eevival Efforts, as Formative Measures. Differently viewed. "What is a Eevival ? What, declension? Eevival, individual. Eevivals and Eevival Efforts have existed from the beginning, because, declensions have always occurred. The true, Special effort has nothing in it unusual, except increased interviews and activity. Church sometimes invited to labor by special intimations of Spirit and Providence. And sometimes, at once in the midst of Eevival, without much intimation. Special Eevival efforts seem least called for in Churches, regarded as reliable and the best ; but these often formal, inefficient and unsuccessful. Such Special effort may bo conducted by Pastor and people, alone ; or by Pastor and people and Evangelist. First, best plan, if Pastor can perform the extra labor. Both plans have succeeded well. The true, Special Effort is most called for in Churches, which place undue dependence on extra effort for spiritual life and increase; to teach them, that true, spiritual life is the life of every day — that the conversion of sinners is to be held as an ever-present object — that extra efforts, at best, are aids — that the work, done in the meetings they so much enjoy, is quite superficial, as proved by rapid declensions ; showing excitement in excess of conviction. Extra efforts should make men extra good — more reliable. The true style of work yields such result. Such result tests the value of an effort. The sum on Special Eevival Eforts. Conclusion, 138

CONTENTS OF PART IL

Chapter I. ] Pagb

Theme painful. Apology for treating it. Definitions. Classification of " ofi"ences ;" minor, private, personal, public, and insufi'erable. General remarks, justifying the classification, 157

Chapter II

First class of offences : Minor. Levity, irritability, loquacity, forwardness, backwardness, littleness, smaller defects in sentiment and practice. Why properly considered offences. The reasons for forbearance. The rule of treatment. Cautionary rule. Exception to the rule of forbearance, — 163

Chapter III

Second class of offences : Private. What ? Example. Eule of treatment. Eeason on which the rule is based. Consequences of neglecting it, .. -, 170

CHAPTER ly.

Third class of offences : Personal. What ? Three preparatory steps. Determine the amount of wrong. Ascertain the amount of evidence. See whether the offence would exclude, if persisted in, 175

The 18th of Matthew contains the rule for personal offences. Explanation of it. Three steps of labor. First step includes visitation, conviction, reproof, and secrecy. Cau-

CONTENTS, Xi.

PAGE.

tion. Second step of labor. Business of this step, same nature as First ; includes same parts of service ; yisitation, conviction, reproof, advice; with corresponding manner, and same end. Second step of labor involves a trial. Idea of a trial of vast importance. The '• one or two"' are witnesses, advisors and brethren, in general. Hints to them. Witnesses before the Church, also. Third step of labor. Proper manner of taking it. Duty of Moderator in the case. Exclusion by unanimous vote, 177

Course in case Church is divided. Counsellors. Ordinary Councils objectionable. Church, highest tribunal, 195

Particular case of personal offence in 6th chapter of 1 Cor. A pecuniary difficulty. Sueing at the law forbidden. Eule, laid down for the treatment of the case. Agreement of this rule with that in the ISth chapter of Matthew. A case in which the rule cannot operate. What course then ?. 197-

Exception made to the use of the rule in Matthew 18th, where the personal offence is notorious. The exception groundless. Eeasons, 201

CHAPTER Y.

Fourth Class of offences : Public. Distinction between public personal offences, and public offences. Examples, 205

Cases of public offence in the Epistles, with their methods of treatment. Case in Eom. 16. Heresy. Its rule of treatment, 207

Number of cases of public offence in 5th chapter of 1 Cor. Fornication. Covetousness. Bailing, Drunkenness. Extortion. When railing and ^extortion are personal offences, and when, public. Eule of treatment prescribed for these cases, 209

Case of public offence in the 3d chapter of 2d Thess. Indolence ; and meddling with the affairs of others. Eule of treatment, prescribed for the case, . 217

Church Covenant, a beautiful summary of Christian duty. Covenant-breaking, a general name for various public of-

Xii. CONTENTS.

PAOS.

fences. Neglect of duties arising from Churcli relation. Offence with the Church and non-submission to majority. Leaving place at the Table of the Lord because somo member has injured us. Reckless failures to meet contracts. Desecration of the Lord's day. Backbiting, etc... 219

General rule for the treatment of public offences. Its import Its harmony with the particular rules, appended to the particular cases of public offence in the Epistles. Eule cannot operate if the offender be absent. Course of the Church in such case. Course if he refuse to appear before

the Church, 228

Public confessions,..- 232

Adaptation of rule in 18th of Matthew, for the correction of many public offences, _ 234

CHAPTER YI.

J'ifth class of offences : Insufferable. Cases of notorious and complicated wickedness. High civil offences and capital crimes. Forgery. Perjury. Grand larceny. Absconding in debt. Habitual licentiousness. Murder. Treason. Eule for such case. Exclude, , 236

Objection in case of penitence. Objection considered, 238

CONCLUDING EEMAEKS.

Offences unavoidable. Each kind should be learned and remembered in its distinctive feature and rule of treatment by every church member. The importance of the strictest, practical adherence to the laws of Discipline, and the spirit of those laws, beyond all estimation, 242

CHURCH DISCIPLINE.

Chapter I

Sec, 1. — ^Discipline ; meaning of the term.

Church Discipline, in the common acceptation of the phrase, is "the right treatment of offending members " The term, Discipline, however, has a much larger sense, namely : the right training of all members ; that is, their formation to the true Christian character by religious education.

The term is from Disco, a Latin word, which signifies to learn. And the term Disciple, is from the same root, and means a learner — a scholar ; one under tuition as well as correction. And hence, as the word Disciple, signifies a learner, so the term Discipline, learning, education. And hence, Church Discipline, in the strict sense, is rather Formative^ than reformative or corrective. 2 13

14 FORMATIVE CHtJRCH

It is like the Discipline of Schools, where teach^^ ing the mass of the scholars is the main business, instead of chastising a few disobedient ones. Correction in a school there may be, and usually is ; but it is the exception to the general rule. It is but a small part of the Teacher's proper business. If he use a ruler, as in olden times, to punish a boy's hand, it was not made for that ; but rather to line his paper, and improve his taste for order.

So, the Discipline of an Army, is rather Formative, than Corrective ; where instruction in military tactics, and drilling for effective service, is the great work, instead of arresting and punishing disorderly soldiers.

And so, also, the Discipline proper of a Church, consists chiefly in the instruction and training of its members to high Christian attainments and usefulness, rather than in the correction of some few off'enders.

Indeed, actual doings show this. How many meetings are held for instruction and devotion, in the course of a year ; how few for Corrective Discipline, even in the strictest churches.

So, inspired teachings. How many and how full are our own instructions upon those general duties, which are designed to form and to advance the membership to the highest order of Christian character; but, how few, comparatively, are the scriptural directions in relation to offences and tlieir treatment.

General facts^ also, bear strongly on tlie same point. While tlie many aim to be, and are, reliable members, it is only the few that so fall into neglect and sin, as to require serious, formal Corrective Discipline. And, if we can suppose, or find a case, where a school, or an army, or a Church is so negligent, so disorderly, so demoralized, as to require that corrective discipline become the main business, we have one that is well nigh, or quite, on the verge of ruin.

It is. quite true, as the Saviour has said, that " offences must needs come ; " and of course, must be corrected ; and so there is, unavoidably, such a thing as Corrective, or Reformative Church Discipline.

And we believe another thing is quite equally true, that Christian Churches would find, comparatively, little work to do, in the correction of offences, were Formative Discipline carried forward vigorously and thoroughly by them. The devoted Christian, like the busy boy, finds little time or taste for wrong doing.

As Formative Discipline, then, is the main business of a church ; the rule, not the exception ; and as Corrective Discipline will be required, and must be employed, under certain circumstances, we do well to pause and inquire carefully into the intrinsic nature of both.

Sec. 2. — Formative Church Discipline ; what? Plax of treating the subject.

Formative Church Discipline is only another name for Religious Education.

True religious education forms to the Christian character.

The Christian Character is made up of Christian principles and Christian practices.

Principles, themselves, simply, consist in ideas, perceived by the understanding, and loved by the heart, which flow out in practice.

And Christian principles consist in ideas, derived from the Scriptures, perceived by the understanding, and loved by the heart, which yield Christian practice.

Now, to understand these definitions of principle, and of Christian principle, and Christian character, and the work of forming men to such principles and character, /i^Z^y ; — it may be necessary, in the first place, to acquaint ourselves with Man, who is the subject of the Christian character ; — with his constituents ; — with the faculties of his mind, and tlieir office-wovh ; — witli his several moral conditions ; and with the Bible, God's appointed instrument for the reconstruction of his moral character.

For, how can Religious Teachers, to whom this subject is addressed with especial force, cultivate soil skillfully and with success, with the constituents of which they are unacquainted ? And with an instrument, which they do not understand in its wondrous adaptation to the proposed cultiire ?

Let me, then, address myself to all classes of Religious Teachers ; Ministers of the Gospel — Christian Parents — Bible Class Instructors — Sabbath School Teachers — Colporteurs, and, indeed, to all Christians ; and invite their closest attention to a few of the closest things, on the points of inquiry, above enumerated.

The true light needed, and the whole light to be desired, upon the Subject of Formative Church Discipline, may be elicited, perhaps, by considering it, under the Four following Divisions :

The Formative Subject; The Formative Instrument ; The Formative Product ; Formative Agents and Measures,

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OHAPTEE II.

THE FORMATIVE SUBJECT.

Sec. 1. — Man; his Natural Constituents; uif-

DERSTANDINa, HEART, WILL, AND EXECUTIVE POWERS.

Man is the true subject of Formative Church Discipline; as a few remarks npon the elements of his nature, and the facts of his case, will show.

The four, graud Constituents of man, are his powers of thought^ affection^ volition^ and execution.

The powers of thought, affection, and volition belong to the Mind ; and are, the Understanding, the Heart, and the Will.

These three faculties of the mind are foundations in it, for three different classes of mental acts ; namely, intellectual^ emotional^ and volitional acts.

Tlie Understanding is the power of thought — of investigation ; the seat of all intellectual operations. To this faculty belong perception, mem- 18 ory, reasoning, judgment, conscience, wit, and imagination. Because, all these mental operations bear the common mark of thinhing — are so many forms of thought ; and are, therefore, referred to the ITnderstanding whose grand characteristic is thought.

The Heart is the seat of all emotional exercises — the power of affection and passion. All the mental feelings^ whether pleasurable or painful, belong to the heart ; as love and hatred, joy and sorrow, hope and fear, benevolence and selfishness, pride and humility, sympathy, gratitude, envy, anger, shame, &c.

The Will is the seat of the volitions in relation to action ; the power of choosing or refusing a proposed course of action — of determining what one will, or will not, do.

And the Body is the power of execution. The body does the bidding of the mind. The body is the servant ; the mind, the master. The body is the instrument ; the mind, the agent that wields it.

Hence, it will be perceived, while it is the office-work of the Understanding to think ; and of the Heart to feel ; and of the Will to chose or decide upon practical courses, it is the office-work of the Body to execute the plans, and wishes, and purposes of the mind.

And hence, also, may be perceived, the order of this mental and corporeal action. The mind acts, legitimately, before the body. And, of the faculties of the mind, the understanding is the leading one ; because, vre always think of an object, before we desire it and resolve upon its attainment. The emigrant, for example, is seen, first, thinking of the new country to which his attention has been called. This is the work of the Understanding. And then, desiring to remove to that country. This is the work of the Heart. And next, determining to do so — the work of the Will. And last, he is seen, loalking^ talking^ packing^ and using all needful, practical means and measures to execute the thought, the desire, and the purpose of the mind.

So, the Convert to religion. First, as a sinner, under conviction, he thought of the service of God. Then, with his renewed heart, he desired to enter upon tiiat service. And next, with subdued will, he resolved to do so. And his full consecration to the activities of relio-ious life, followed as the philosophical result of the aforesaid inner life and action.

Such, then, is Max. Such, his constituents — such, the faculties of his mind and their office-work — such, the laws of mental and bodily action, and sucli the things respecting man, wliicli the Christian Teacher should understand. And more, he should understand the moral condition of these powers of man, in his three, several states : primal, fallen, and renewed, in order that he may labor, intelligently, m the great work of his reformation.

Sec. 2. — Man ; His Moral States ; primal,

FALLEN, AND RENEWED.

We proceed, therefore, from considering the natural constituents of man, to notice, briefly, his Moral conditions.

1. IsisiYi^^ primal state vf2i'& one oi entire and perfect obedience unto the great Law of his being — the First Commandment ; which required " Love to the Lord his God, with all his heart, and soul, and mind, and strength."

We have, in this law, it wall be perceived, a aistinct recognition of the chief powers of man, already enumerated. " Mind," signifying the intellect, the understanding ; " Heart," the seat of the desires, the affections ; " Strength," physical strength, executive power ; and "aS'o?/^," life ; the principle of life ; animal life and mental life ; life, the basis af all mental and physical action."

And thus, the Law is seen as made for man, and adapted to man ; and as spreading its claims over the whole surface of human capability. And, in the primal, Eden state, man's obedience to this Law, was perfect and entire ; entire^ as including all his powers ; and perfect^ as respects the condition of these powers.

2. ^isijih present^ fallen state is simply and precisely, the opposite of his primal state ; that is, a state of e7itire and perfect disobedience. We now see him a transgressor of the law of his creation, in thought, affection, purpose, and life ; wrong in his estimates, disproportionate in his regards, and of practical decisions and life, corresponding with such defective view and feeling. "We now see him who was " made but a little lower than the angels," in breadth of intellectual range, and in immensity of desire, " and crowned with glory and honor," fallen lower than the level of the brutes that perish by the misdirection of his intellect and the pravity of his passions. We see him, with all his powers, as fully prostituted to the vile service of sin, as before the fall they were devoted up to the high service of his God.

3. Man's renewed state, as contemplated by the Gospel, in its broadest view, is simply, a reinstatement^ in tlie entire and perfect obedience of the primal state.

And hence, it is most significantly called a religious state — ^a state of Religion.

Because it is a state of being re-bound to God, as the term, religion, signifies* The term, from re and %o, signifies to hind again; and supposes man once bound to his God — then unbound, and now rebound. Adam was bound to God by the strong ties of sentiment, aff'ection, purpose, and obedience. And so was bound in the strongest sense in which one intelligent being can be bound to another. Then came the disruption of all these ties in the fall, and now comes the re-binding— the re-instatement.

This renewed state is very clearly indicated, by the terms of the Great Commission, " belie vetk and is baptized^ " He that believeth and is bap* tized ;" that is, he that understands, and loves, and chooses, sxid obeys the truths of the gospel. The internal exercise of faith, and the outward act of baptism, task and employ the whole man — all his powers of thought, affection, volition and execution^ Because, in this case, he perceives the truth with his understanding, and loves it with his heart, and choscs the way of truth with his wilL All this is the internal obedience of the invisible powers ; and baptism comes in as one of the first outward expressions, and legitimate fruits of the internal obedience.

And hence, a child may see, that faith and baptism are the obedience of the whole man to God — an entire obedience — the obedience of the understanding, heart, will, and life.

And how clear and beautiful an illustration of this, the case of the Ethiopian Eunuch. First, he is seen thinking of the truth embodied in Phillip's exposition of the Prophet; and then, loving that truth " with all his heart ;" and next, deciding to obey it, because his language : " What doth hinder me to be baptized?" is as truly the language of decision as of privilege ; and last, he is seen actually obeying it^ — immediately baptized by Phillip. This now, was an entire consecration — the obedience of the whole man — of all his powers to the laws of faith and baptism.

And hence, how truthful our first remark upon man, as the Formative Subject, that his four, grand constituents are his powers of thought, aff'ection, volition and execution. We see these powers all put forth in this action of the Eunuch, rendering his obedience entire, if not perfect.

And how plain, that the very essence of Religion, lies in the obedience of all these powers to the truths of the Bible.

How plain, also, tliat all these powers have an office-work in relation to the Bible ; and that that office-work is performed, and only performed, when they are employed in strict obedience to its truths.

And thus we are brought, from considering the office-work of the Mental Faculties in relation to the Bible, to consider the true office- work of the Bible in relation to the mental faculties. For, if the Faculties of man have an office-work in relation to the Bible, then, must the Bible have an office-work in relation to them ; for, there must be a mutual adaptation, in strict accordance with the wondrous harmonies of the Universe.

Chapter III. The Formative Instrument

Sec. 1. — The Bible ; its office-work:, presentation OF INSPIRED TRUTH TO THE MIND.