§ 107.

The duty of the church to provide orthodox ministers.

Since, therefore, it is so highly important, that the doctrines of a christian church should coincide with the doctrines of Christ; it is the duty of every ecclesiastical body (1), above all things, to watch (2) those to whom the instruction of the church is committed, and see that at least (3) their doctrines are conformable to the doctrines of Christ (4).

ILLUSTRATIONS.

I. The very idea of a society implies, that every thing which affects the common good of a church, should be transacted by the church, as a whole. This was acknowledged even by the apostles themselves, although they had received of the Lord special injunctions, and also peculiar authority to direct the affairs of the church. Matth. 16:19. Comp. § 9. Ill. 9. John 20:23, αν τινων αφητε (κρατητε) τας ἁμαρτιας whose sins soever ye remit, &c. Vide Mori Ep. Theol. Christ. p. 288, where it is asserted that these words refer to the apostles alone. 1 Cor. 5:4. (§ 104. Ill. 2.) 2 Cor. 10:8. 13:10. 2:9.10:6. For they commanded (Acts 6:2-6) the church to elect certain persons who should attend to their domestic concerns, διακονειν τραπηζαις; and Paul directs the church of Corinth to cast out the incestuous person themselves (1 Cor. 5:2, 13). 2 Cor. 1: 24, ουχ ̓ ότι κυριευομεν ύμων της πιστεως I am so far from governing you tyrannically, who have received my doctrine, ὑμων των πιστευοντων &c.1 But the church had authority to commit to the charge of particular christians, the administration of part or of all the concerns of the community (Tit. 1:5), as circumstances might dictate. Hence, in countries where church and state are united, they have a right to commit this trust into the hands of a christian government, which is already bound as a civil body to watch lest the ordinances of the church should prove prejudicial to the state, or abridge the civil liberties of its subjects.1 1 Pet. 2:12-17. 4:15. Rom. 13:1-10. (In the Dissert. de sensu vocis πληρωμα § XIII. it is proved that the latter passage refers to the duties of a citizen toward his government, as well as toward his fellow citizens.)

II. It is the sacred duty of the church, to watch over the orthodoxy of her ministers. --By virtue of this obligation, it is the duty of the church, to adopt all necessary measures, so that, as far as the number of the applicants for the sacred office, and the imperfect state of the churches will possibly admit, such teachers be selected, as not only themselves adhere to the doctrines of Christ, but also are able to teach and defend them. The apostle Paul expressly says to Titus, ch. 1: 9, Δει επισκοπου (πρεσβύτερον ν. 5) ειναι-αντεχομενον του κατα την διδαχην πιστου λογου, ίνα δυνατος η και παρακαλειν εν τη διδασκαλιᾳ τῇ ὑγιαινουσῃ, και τους αντιλεγοντας ελέγχειν a bishop (i. e. elder) ought to hold fast the faithful word (doctrine), as he has been taught, that he may be able (to confirm his hearers in the sound doctrine) by sound doctrine both to exhort and to convince the gainsayers. Of Timothy he requires that a bishop should be διδακτικον, apt to teach. 2 Tim. 2: 24, 2, and in Tit. 2: 8 he tells Titus to be παρεχομενος λογον ύγιη ακαταγνωστον "to teach unadulterated and true doctrines in an unobjectionable manner (with dignity)."2

It is further the duty of the church, so soon as any of her ministers are convicted of leading their churches off from the true doctrines of christianity, and of teaching things contrary to sound doctrine (1 Tim. 5:19), earnestly to warn them (2 Tim. 2: 24 &c.) against every such deviation. 1 Tim. 1 : 3, παραγγειλῃς τισι μη ἑτεροδιδασκαλειν that you might charge some not to teach other (false) doctrines; and finally, if they will not be reclaimed by mild and friendly representations, to depose them from the ministry. For, however proper it is for a church to tolerate persons who entertain opinions differing from their own; the case is materially changed with regard to those who are not contented to enjoy their opinions in private, or to converse about them in a modest manner as private individuals; but who, under the cloak of an authorized public ministry, endeavour to impose upon their hearers, contrary to their will, or even without their detecting it, doctrines different from those which their church professes, and which they expected to be taught. The apostle says, Gal. 5: 12, οφελον αποκοψονται οἱ αναστατουντες ύμας (ταρασσοντες-θελοντες μεταστρέψαι το ευαγγέλιον του θεου ν. 9. 1: 7.) may those who disturb you by endeavouring to obtrude circumcision upon you, be cut off from your church, (and be treated like those, spoken of Deut. 23: 1, who were not permitted to come into the congregation of the Lord.")1 And Eph. 4: 14, be no more children, tossed to and fro and carried about with every wind of doctrine by the sleight and cunning crafti

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ness of men.

If heterodox ministers are permitted to retain their opinions, and reject the received doctrines; why should not a church also enjoy their opinion, and rid themselves of such teachers? I admit it possible that those who depart from the public standard, may have the more correct opinions, that though they are

1 Dissert. De sensu vocis δικαιος, 4 xix. in fine. Rom. 16:17.

considered to be in error, truth may be on their side (2 Cor. 6: 8)-I admit, that for this very reason, it is the duty of those to whom the care of the church is committed, and who are qualified for the investigation, impartially to weigh the truth and importance of the disputed doctrine; and if it be found true, to incorporate it with the acknowledged standard; or if it seem doubtful which of the opposite opinions is more correct, to leave the adoption of either, optional with the ministers of the church. But as it is equally possible that a minister, who believes his opinions more correct than the doctrines of the acknowledged standard, and who has had address enough to succeed in raising his character and extending his influence among the people, may nevertheless entertain doctrines truly pernicious to a christian church (1 Cor. 3: 17 &c); it does not, on that account, become the duty of those who have the charge of the church, to view such a person as a new and great light risen amongst them, because he considers himself as such. Nor, if they believe his doctrines dangerous, are they bound to suffer the members of their church to be tainted by them, and led astray into dangerous errors. If the judges have been influenced by passion, or have decided with precipitancy, God will call them to account for the negligence and criminality of their conduct; and to this God ought those who suffer unjustly, with christian confidence, to commit their cause. But no society could retain any rights if we should take from them every privilege, which passion and prejudice may sometimes abuse to the detriment of individuals. Hence, a christian society has a right to reject a minister, whose ministrations they believe to be detrimental to the primary objects of the association: although their judgment may be erroneous, and his doctrines more agreeable to the Bible, which they themselves desire ($106) to follow, than their own opinions are. But those who reject the divinity of Christ, are in truth not Protestants; for it is essential to the character of Protestants, that they not only reject all human authority, but more particularly, that they receive the Holy Scriptures as the only and the infallible criterion, by which they are to judge doctrines and ministers,1 nay, they are not even christians: for the acknowledgment of the divine authority of Christ, is essential to the character of a christian. Such persons are at liberty to pursue their own opinions, and if they are desirous of being teachers of a church which rejects Christ, they may, in countries which tolerate such churches, collect disciples who desire a teacher of this cast. 2 Tim. 4:3. But, to undermine the dignity of Christ and of the Holy Scriptures, under the deceitful mask of a Christian and Protestant minister, and to receive for his treacherous attempts to demolish the very pillars of Christianity and Protestantism, a salary which is appropriated