An essay, on the warrant, nature and duties of the office of the ruling elder, in the Presbyterian church

Front matter

Glass ^BJi Book L_ j

AN

ESSAY,

Chapter I

Introductory Remarks — iSature of the Church — Visible and Invisible Church — Usiny of the Church — A form of government for the Church appointed by Christ — Nature and limits of ecclesiastical power — Summary of the doctrine of Presbyterians on this subject — The proper classes of officers in a Church completely organized — Positions intended to be established, as affording a warrant tor the office of Ruling Elders — page 12—30.

CHAPTER n.

Testimony from the order of the Old Testament Church- Import of the term Elder — Specimen of the representations given of this class of officers — Elders of the Synagogue — Authorities in reference to the government of the Synagogue— The titles, duties, number, mode of sittmg &c., of the Elders of the Synagogue — Quotations from distinguished writers on this subject — Burnet — Goodwin — LightfootSlillingJleet'^ Grotius — Spencei — Clarke — JVeander. — p. 31 — 48 .

Chapter III

Evidence from the New Testament Scriptures — Model of the Synagogue transferred to the Church — Specimen of the passages which speak of the New Testament Elders— Particular texts which esta!:)lisji the existence of this class of Elders in the primitive Church— Objections to our construction of these passages — Answered. — p. 49. 72.

Testimony of the Witnesses for the Truth in the Dark Ag-es, — Waldenses — Alhigenses — Bohemian Churches — Calvin derived this feature m his ecclesiastical system from the Bohemian Brethren.— p. 106-^119 '

Chapter VI

Testimony of the Reformers — Zuingle—Oecolampadius— Bucer — Peter Martyr — John A Lasco — Calvin — Whitgift— Dean J^owell — Ursmus — Confession of Saxony — Sz^geden — Magdehurgh Centuriators — Junius — Zanchius — Parceus — Piscator — Cartwight—Greenham — Estius — Whitaker — Ruling Eiders generally established in the Reformed Churches. — p. 120 -^144,

Chapter VII

Testimony of eminent divines since the Reformation — Owen- Baxter — Eng'lish Puritans — of JSTew England — Goodwin

Hooker — Cotton — Davenport — Thorndike — Cotton Mather

CHAPTER Vni.

Ruling Elders necessary in the Church ; — The importanee> of Discipline to the purity of the Church—Discipline cannot be maintained without this class of officers, or persons of equivalent powers — The Pastor alone cannot maintain it — The whole body of the Church cannot conduct it in a wise and happy manner — Prelatists and Independents both obliged ta provide substitutes for them— This provision, however, inadequate.— p. 17:2—191.

Chapter IX

Nature of the Rulinof Elder's office — Analogy between their office and that of secular rulers — Their duties as members of the Church Session — Their more private and constant duties as overseers" of the Church — Their duties as members of higher judicatories — Question discussed whether they ought

X.

INDEX.

to be called ^«/-Elders — Duties of the Church members to their Elders — Elders ought to have a particular seat assigned them, —p. 192—215.

CHAPTEBfX.

Distinction between the office of Rnhng Elder and Deacon — The persons whose appointment to take care of the poor is recorded in the sixth chapter of the Acts of the Apostles, were the Jirsi Deacons — The question discussed, whether they were Deacons at all — Whether the tirst Deacons were preachers and haptizers? — Deacons were never ecclesiastical Rulers— The office of Deacon dropped by many Pi esbyterian C lurches, —The offices of Ruling Elder and Deacon united in the same men, in Scotland and the United vStates — This not desirable — Reasons for this opinion. — p. 216 — 243.

CHAPTER XL The qualifications proper for the office of Ruling Elder- It is not necessary that they be aged persons — It is of the utmost importance that they have unfeigned and approved piety — That they possess good sense, and sound judgment— That they be orthodox, and well informed in gospel truth — That they have eminent prudence — That they be of good report among them who are without — That thev be men of public spirit^ — That they be men of ardent zeal, and importunate prayer. p. 244—259.

CHAPTER Xn.

Of the Election of Rulmg Eiders— Who are proper Electors? — Ought they to be eiectf^d for liJe, or only for a limited time ? — Of the number of' Eldefs proper for each Church — Of those who may be consi;iered as eligible to this office — whether a man may be a Rulirior Eider in more than one Church at the same lime. — p. 260—274.

CHAPTBR XIII.

Of the Ordination of Ruling Einers — Ordination a necessary designation to office— Proofs from Scripture— The laying on of hands — Not always connected with the special gifts of the Spirit — This ceremony oug-ht to Tie employed in the ordination of Ruling Elders— Probaole reason of its falling into disuse- Authorities in favor of its restoration— Who ought to lay on

INDEX.

xi.

hands in the Ordination of Elders — Advantages of imposing hands in ordaining this class of officers. — p. 275 — 293.

CHAPTER X[V.

On the resignation of Ruling Eiders — Their removal from one Church to another — The method of conducting discipline against them.~p. 294—301.

CHAPTER XV.

The advantages of conducting discipline upon the Presbyterian plan — It is founded on the principle of Representation — It presents one of the best barriers against Clerical ambition and encroachments — furnishes one of the best securities for preserving the rights of the people — Furnishes to Ministers efficient counsel and support — Favorable to despatch and energy — Accomplishes that which cannot be attained in any other way — Favorable to union and co-operation in enterprizes of Christian benevolence — p. 302—322.

AN ESSAY,

Chapter I

Our once crucified, but now exalted Redeemer, lia& erected in this world a kingdom which is his Church. This Church is either visible or invisible.

By the invisible Church we mean, the whole bod}^ of sincere believers, of every age and nation, "that have been, are, or shall be gathered into one, under Christ, the glorious Head thereof." Part of these are already made perfect in heaven. Another portion are at present scattered over the earth in different denominations of professing Christians, though not certainly distinguishable from others by the human eye. And the remaindeiare in future to be gathered in by the grace of God;— when the whole number of the "redeemed from among men," will be united in one holy assembly, which is the "spouse," the "body of Christ, the fulness of Him that filleth all in all."

By the visible Church is meant the body of those who profess the true religion, together with their children. It is that body which is called out of the world, and united under the authority of Christ, the Head, for the purpose of maintaining Gospel Truth

B

INTRODUCTORY.

and Order, and promoting the knowledge, purity, comfort and edification of all the members. When we use the term Church, as expressive of a visible, professing body, we either mean the whole visible Church of God throughout the world, or a particular congregation of professing Christians, who have agreed to unite togetlfer for the purpose of mutual instruction; inspection and edification.*

The word Church is also employed in scripture to designate a Church Judicatory ; that is, the Church assembled and acting by her representatives^ the Elders, chosen to inspect, and bear rule over the whole body. This, it is beheved, will be evident to those who impartially consult Matthew xviii. 15 — 18; and compare the language of the original here, with that of the original, and the Greek translation of the Seventy, of Deuteronomy xxxi. 28 — 30.

The visible Church is a spiritiial body. That is. it is not secular or loorldly^ either in its nature or

* It has been asserted by some, that the term Church not only means, strictly, a religious assembly — a body of professing peo- j pie; but that it cannot be applied, with propriety, to any thing- ij else; and that it is altogether improper to apply it, as is often | done, to the building in which the assembly is wont to convene ;j for worship. This is, undoubtedly, a groundless scruple. Under j the Old Testament economy, it is plain th&t the word syna^o^ve 1 was indiscriminately applied both to the public assembly, and to the edifice in which they worshipped. Besides, the word Church is evidently derived from the Greek words, au^tcv oiKog, "the house of the Lord;" and therefore, may be considered | as pointing quite as distinctly to the edifice as to the worshippers. Nay, it is highly probable that the word in its i orifi^inal use, had a primary reference to the house rather than to the assembly. And even if it were not so, still the under- i standing and use of the word in this double sense, if once agreed upon cannot be considered as liable, so far as is perceived, to ^ any particular objection or abuse. ' \

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objects. The kingdom of Christ "is not of this world." Its Head, laws, ordinances, discipline, penalties, and end, are all spiritual. There can be no departure from this principle ; in other words, there can be no connexion between the Church and the State ; no enforcement of ecclesiastical laws by the power of the secular arm, or by "carnal weapons," mthout departing from "the simplicity that is in Christ," and invading both the purity and safety of his sacred body.

This great visible Church is one, in all ages, and throughout the world. From its first formation in the family of Adam, through aH the changes of the Patriarchal, Mosaic and Christian dispensations, it has been one and the same ; having the same divine Head, the same ground of hope, the same essentia] characters, and the same great design. Diversity of denomination does not destroy this unity. All who profess the true religion, together with their offspring, however divided by place, by names, or by forms, are to be considered as equally belonging to that great family denominated the Church. The Presbyterian, the Episcopalian, the Methodist, the Baptist, and the Independent, who hold the fundamentals of our holy religion, in whatever part of the globe they may reside, are all equally members of the same visible community : and, if they be sincere, will all finally be made partakers of its eternal blessings. They cannot, indeed, all worship together in the same solemn assembly, even if they were disposed to do so : — and the sin and folly of men have separated into different bodies those who ought to " wall^ together." Still the visible Church is one. All who " hold the Head," of course, belong to the body of Christ. "We, being many," says the inspired Apostle, " are one body in Christ, and every one members one of another." Those who are united

INTRODUCTORY.

by a sound profession to the same almighty Head ; who embrace the same " precious faith who are sanctified by the same Spirit ; who eat the same spiritual meat ; who drink the same spiritual drink ; who repose and rejoice in the same promises ; and who are travelling to the same eternal rest — are surely one BODY, — in a sense more richly significant than can be ascribed to millions who sustain a mere nominal unity.

This unity is very distinctly recognized, and very happily expressed, by p^/pr^^^?^, a distinguished Christian Father of the thiid century. " The Church," says he, "is one^ which, by its fruitful increase, is enlarged into a multitude. As the rays of the sun, though many, are yet one luminary ; as the branches of a tree, though numerous, are all established on one firmly rooted trunk ; and as many streams springing from the same fountain, though apparently dispersed abroad by their overflowing abundance, yet have their unity preserved by one common origin; — so the Church, though it extends its rays throughout the world, is one Light. Though every where diffused, its unity is not broken. By the abundance of its increase, it extends its branches through the whole earth. It spreads far and wide its flowing streams ; yet it has one Head ; one Fountain ; one Parent ; and is enriched and enlarged by the issues of its own fruitfulness."*

It is ever also to be borne in mind that the Church is not a mere voluntary association^ with which men are at liberty to connect themselves Or not, as they please. For, although the service which God requires of us is throughout a voluntary one : although no one can properly come into the Church but as a matter of

* De Unitate Ecclesice, Seet. iv^.

voluntary choice : although the idea of either secular or ecclesiastical compulsion is, here, at once unreasonable and contrary to Scripture : yet, as the Church is Christ's institution, and not men's ; and as the same divine authority which requires us to repent of sin, and believe in Christ, also requires us to " confess him before men," and to join ourselves to his professing people ; is is evident that no one is at liberty, in the sight of God, to neglect uniting himself with the Church. Man cannot, and ought not, to compel him ; but if he refuse to fulfil this duty, when it is in his power, he rejects the authority of God. He, of course, refuses at his peril.

Of this body, Christ alone, as before intimated, is the ^ Head. He only has a right to give law^s to his Church, or to institute rites and ordinances for her observance. His will is the supreme guide of his professing people ; his Word their code of laws ;. and his glory their ultimate end. The authority of Church officers is not original, but subordinate and delegated : that is, as they are his servants, and act under his commission, and in his name, they have power only to declare what the Scriptures reveal as his will, and to pronounce senterlce accordingly. If they attempt to establish any other terms of communion than those which his word warrants ; or undertake to exercise authority in a manner which He has not authorised, they incur guilt, and have no right to exact obedience.

In this sacred community. Government is absolutely necessary. Even in the perfectly holy and harmonious society of heaven, there is government; that is, there is law and authority, under which the whole celestial family is united in perfect love, and unmingled enjoyment. Much more important and indispensable is government among fallen depraved men, among whom b2

INTRODUCTORY.

^' it is impossible but that offences will come," and to whom the discipUne of scriptural and pure ecclesiastical rule, is one of the most precious means of grace. To thin'k of maintaining any society, ecclesiastical or civil, without government, in this depraved world, would be to contradict every principle of reason and experiencej as well as of Scripture : and to think of supporting government without officers, to whom its functions may be intrusted, would be to embrace the absurd hope of obtaining an end without the requisite means.

The question. Whether any particular form of Church government is so laid down in Scripture, as that the claim of divine right may be advanced on its behalf; and that, of consequence, the Church is bound, in all ages, to adopt and act upon it; — will not now be formally discussed. It has been made the subject of too much extended and ardent controversy, to be brought within the compass of a few sentences, or even a few pages. It may not be improper, however, briefly to say, that it would, indeed, have been singular, if a community, called out of the world, and organized under the peculiar authority of the all-wise Redeemer, had, been left entirely without any direction as to its government: — That the Scriptures, undoubtedly^ exhibit to us a form of ecclesiastical organization and rule, which was, in fact, instituted by the Apostles, under the direction of infinite Wisdom : — That this form was evidently taken, with very little alteration, from the preceding Economy, thus giving additional presumption in its favour : — That we find the same plan closely copied by the churches for a considerable time after the apostohc age : — That it continued to be in substance the chosen and universal form of government in the Church, until corruption, both in doctrine and practice, had, through the ambition and degeneracy of

INTRODUCTORY.

ecclesiastics, gained a melancholy prevalence :~And, that the same form was also substantially maintained by the most faithful witnesses for the truth, during the dark ages,— until the great body of the Reformers took it fi-om their hands, and estabhshed it in thek respective ecclesiastical connexions.

These premises would appear abundantly to warrant the conclusion, that the form of Government which answers this description, is the wisest and best ; that it is adapted to all ages and states of society ; and that it is agreeable to the will of Christ that it be universally received in his Church. All this the writer of the following Essay fully believes may be established in favour of Presbyterianism. There seems no reason, however, to beheve, 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 existence 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. After yielding to the visible Church and its ordinances, all the importance which the word of God warrants, still it cannot he doubted that, on the one hand, men in regular external membership with the purest Church on earth, may be hypocrites, and perish ; and on the other, that all who cordially repent of sin, and receive the Saviour in spir it and in truth, will assm-edly obtain eternal Hfe, although they never enjoyed the privilege of a connexion with any portion of the visible Church on earth. The tenor of the Gospel covenant is— He that believeth on the Son of God hath eternal life, and shall not come into condemnation, but is passed from death unto life; but he that believeth not the Son, shall not see life, but the wrath of God abideth on him.

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Still it is plain, from the word of God, as well as from uniform experience, that the government of the Church is a matter of great importance; that the form as well as the administration of that government is more vitally . connected with the peace, purity and edification of the Church, than many Christians appear tobeheve; and, of consequence, that it is no small part of fidelity to our Master in heaven to hold fast" the form of ecclesiasticat order, as well as the " form of sound words" which He has dehvered to the saints.

The existence of ecclesiastical Rulers, presupposes the existence and exercise of ecclesiastical poioer. A few remarks on the nature, source and limits of this - power, may not be irrelevant as a part of this prehminary discussion.

When we speak of ecclesiastical power, then, we speak of that which, much as it is misunderstood, and deplorably as it has been perverted and abused, is plainly warranted, both by reason and Scripture. In fact, it is a prerogative which common sense assigns and secures to all organized society, from a family to a nation. The doctrine attempted to be maintained by the celebrated Erastus, in his work, De hxcommunicatione, Viz : that the exercise of all Church pov/er, however modified, is to be rejected as forming an imperium in imperio^ is one of the most weak and untenable of all positions. The same argument would preclude all authority or government subordinate to that of the State, whether domestic, academical, or financial. The truth is, there not only may be, but there actuaUy are thousands of imperia in imperio, in every civil community in the world ; and all this without the least danger or inconvenience, as long as the smaller or subordinate governments maintain their proper place, and do not

INTRODUCTORY.

claim, or attempt to exercise, powers which come m collision with those of the State.

Now the power exercised by the Church is of this character. Christ is the Sovereign. His kingdom is spiritual. It interferes not with civil government. It may exist and flourish under any form of political administration; and always fares best when entirely left to itself, without the interference of the civil magistrate. Accordingly, it is notorious, that the power of which we speak, was exercised by the Church, in the days of the Apostles, and during the first three centuries of the Christian era, not only without any aid from the secular arm, but while all the civil governments of the world were firmly leagued against her, and following her with the bitterest persecution. But the moment the Church became allied with the State, that moment the influence of each on the other became manifestly mischievous. The State enriched, pampered, and corrupted the Church ; and the Church, in her turn^ gradually extended her power over the State, until she claimed, and in some instances gained, a haughty supremacy over all rulers and governments. This is an ecclesiastical power which the Bible no where recognizes or allows. It is the essence of spiritual usurpation : and can never have a place but where the essential character of the religion of Jesus Christ, is misapprehended or forgotten. This abominable tyranny, so long and so wick^edly maintained in the name of the meek and lowly Saviour, who, instead of countenancing, always condemned it; — has prejudiced the minds of many against ecclesiastical power in any form. On account of this prejudice it is judged proper to state, with some degree of distinctness, what we mean when we speak of the Church of Christ as being

INTRODUCTORY.

invested with power for the benefit of her members, and for the glory of her almiofhty Head.

It is evident that leven if the Church were a mere voluntary association, which neither possessed nor claimed any divine warrant, it would have the same powers w^hich are universally c-nceded to all other voluntary associations ; that is, the pov/er of fonning its own rules, of judging of the qualmcations of its own members, and of admitting or excluding, as the essential principles and interests of the body might require.; and all this as long as neither the rules themselves, nor the execution of them, infringed the laws of the State, or violated any pubhc or private rights. When a Literary, Philosophical, or Agricultural Society claims and exercises powers of this kind, all reflecting people consider it as both reasonable and safe ; and would no more thin.': of denying the right to do so, than they would thinfc of denying that the father of a family had a right lo govern his own household, as long as he neither transgressed any law of the State, nor invaded the peace of his neighbors.

But the Christian Chmch is by no means to be considered as a mere voluntary association. It is a Body called out of the world, created by divine institution, and created, as its members believe, for the express purpose of bearing testimony for C hrist, in the midst of a revolted and rebellious world, and maintaining in their purity the truth and ordinances which He has appointed. The members of this body, therefore, by the act of uniting themselves with it, profess to believe certain doctrines, to be under obhgation to perform certain duties, and to be bound to possess a certain character. Of course, the very purpose for which, and ^he very terms on which the Master has formed this

INTRODUCTORY.

]x)dy, and bound its members together, necessarily imply, not only the right, but the duty, of refusing to admit those who are manifestly hostile to the essential principles of it- institution, and of casting out those who, after their admission, as manifestly depart from those ■principles. To suppose less than this, would be to suppose that a God of infinite wisdom has withheld from a .body, formed for a certain purpose, that which is absolutely necessary for its defence against intrusion, insult, and perversion : in other words, for its own preservation.

Hence the Apostle Paul^ after the New Testament Church was erected, speaks (1 Cor. xii. 28.) of "governments," as well as " teachers" being " set in it" by the authority of God. He expressly claims, (2 Cor, x. 8.) an "authority" which God had given to his servants as rulers in the Church, " for edification, and not for destruction." And he exemplifies this authority by representing it as properly exercised in casting out of the Church, any one who was immoral or profane; {ICor. V.) Hence the officers of the Church are spoken of as " guides," {t\y^^j\kSwC), " overseers," or " bishops" (s'ffjtfxo'Troi) and " rulers, (^^osjtwts^) :— and it is declared to be their duty, not only to instruct, warn, and entreat; but also to " rebuke," or authoritatively to admonish and censure. They were commanded by the authority of the Head of the Church (1 Cor. v. Tit. iii. 10.) to " reject," to " put away from them," after using proper admonition, those who were grossly heretical or immoral. In short, in that period of gospel simplicity and purity, the Church claimed no authority over any but her own members ; and even over them, no other authority than that which related to their character, duties, and interests as members, and was deemed essential to her own well-beirig.

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And as this power of the Church is not self-created, or self-assumed, but derived from her gracious and almighty Head ; and as it is, and can, of right, only be, exercised over her own members ; so it is merely spiritual in its nature ; in other words, it claims no right whatever to inflict temporal pains or penalties. It cannot touch the persons or property of those to whom it is directed. It addresses itself only to their judgments and consciences. It includes only a right to instruct, warn, rebuke, censure, and cast out, that is, to exclude from the privileges of the body. This last step, is the utmost length to which it can go. When the Church has excluded from her pale those toward whom this power is diiected ; in other words, when she has declared them out of her communion or fellowship, she has done every thing to which her power extends. All beyond this is usurpation and oppression. The great end of Church Government, is not to employ physical force ; but moral weapons only. It can never invade the right of private judgment. It can never exert its power over any but those who voluntarily submit to it. And it prescribes no sanctions but those which have for their object the moral benefit of the body itself, and also of the individuals to whom they are awarded. The gospel knows nothing of delivering men over to the secular arm, to be punished for offences against the Church. The Church might, therefore, exert her whole power, in its plenary extent, though all the governments of the world were arrayed against her in the bitterest hostility, as they have once been, and as they may again be found.

And, as all the power of the Church is derived, not from the civil government, but from Christ, the almigjity King of Zion ; and as it is purely spiritual in its nature and sanctions; so the power of Church

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Officers is merely ministerial They are, strictly, servants, who are to be governed, in all things, by the pleasure of their employer. They have only authority to announce what the Master has said, and to decide agreeably to that will which he has made known in his word. Like ambassadors at a foreign court, they cannot go one jot or tittle beyond their instructions. Of course, they have no right to set up a law of their own. The Bible is the great Statute-Book of the body of which we speak; the only infallible rule of faith and practice. And nothing can be rightfully inculcated on the members of the Church, as truth, oi demanded of them, as duty, but that which is found in that great charter of the privileges as well as the obhgations of Christians.

To complete the view of that ecclesiastical power which we consider as implied in Church government, it is only necessary to add, that it is given solely for the benefit of the Church, and not for the aggrandizement of Church Officers. Tyrants in civil government have taught, and acted upon the principle, that the great end of all political estabhshments, is the exaltation of a few at the expense of the many. And it is deeply to be deplored that the same principle has been too often apparently adopted by bodies calUng themselves Churches of Christ. Nothing can be more opposite than this, to the spirit and law of the Redeemer, l^he "authority" which the apostle claims as existing, and to be exercised in the Church, he represents (2 .Cor. x. 8.) as given

for edification, and not for destruction." Not for the purpose of creating and pampering classes of privilegecj ©rders," to "lord it over God's heritage;" not to build up a system of polity, which may minister to the pride or the cupidity of an ambitious priesthood; not to form