CHAPTER THIRD. II. The form of government among the Waldenses, who have always been thorough Presbyterians, IV. The republicanism of Presbytery illustrated from its history in modern times in England..... CHAPTER FOURTH. Sec. I. The system of Presbytery more republican than the polity of the Methodist Episcopal Church.... II. Presbytery more republican than the Protestant CHAPTER FIFTH. Sec. I. True liberality, as distinguished from bigotry and latitudinarianism, explained... II. The liberality of the Presbyterian Church, in her V. The objection founded upon the persecuting princi- CHAPTER SIXTH. Sec. I. The catholicity of Presbytery, in its ecclesiastical system, in contrast with Popery and Prelacy. 182 CHAPTER SEVENTH. ECCLESIASTICAL REPUBLICANISM CHAPTER I. THE PRINCIPLES OF REPUBLICANISM EXPLAINED, AND SHOWN TO EXIST IN THE JEWISH AND CHRISTIAN CHURCHES. SECTION I. Preliminary remarks. THE subject to which the attention of our readers is invited, is the republicanism of those ecclesiastical systems, which come under the denomination of PRESBYTERY, as opposed to PRELACY. All denominations who agree in holding to one order of ministers are properly presbyterian, and are, therefore, included under the term presbytery. And the question before us, is, whether there is any connection between ecclesiastical and civil governments, so as that the former, according to their nature, will exert a corresponding influence upon the latter; and if they do, whether the forms of ecclesiastical government, included under the term presbytery, are more congenial to republicanism, and promotive of it, than either prelacy or popery. In entering upon this discussion, we wish it to be most explicitly understood, that we do not identify christianity, or the christian church, with any form of civil government. On the contrary, it is one of the fundamental principles of presbyterian faith, that the kingdom of Christ while in this world is not of it, but is entirely separate and distinct in its nature, objects, subjects, and end. The church is a society of a select and sacred nature, which stands in intimate relation to Christ, from whom it receives special and continual direction, superintendence, and grace; having its existence by the will of Christ, its Head; having a power of self-government, inherent in it by divine right; and being thus authorized to form regularly constituted societies for spiritual purposes, to meet in churches and ecclesiastical courts, to celebrate ordinances, to admit to these spiritual privileges on terms prescribed by Christ, or to exclude from them such as violate these terms; and, generally, to govern and direct the affairs of the christian societies, for the glory of God, and the edification of the household of faith. It will be thus seen, that, on our interpretation of the scriptures, christianity is entirely independent of civil government, and different from it in its ministry, in its motives, in its instrumentality, in 2-VOL. III. its practice, in its teaching, in its officers, in its laws, in its authority, and in its sanctions. It has to do with the men of the world, merely that it may best prepare them for the world which is to come; while, in all things that regard this present life, and the civil rights and temporal interests of men, it leaves them to be guided and controlled by that civil government, which may be established over them, or by them. True christianity is the only religion which draws a proper distinction between the things of God, and the things of Cæsar, earnestly inculcating submission to civil authority in all lawful respects, and that not from inferior but the highest motives. It gives far more sacred and exalted views of civil government, than any other religion. It represents it not as the contrivance of human wisdom, but as the ordinance of Heaven; to be obeyed not from the fear of punishment, but for the sake of conscience. 'Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's.' 'Render unto all their due: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.' 'Submit yourselves to every ordinance of man for the Lord's sake.' 'You must needs be subject, not only for wrath, but also for conscience sake,' &c. Never, says Whateley, was the christian required to do less than to conform to such principles; never will he be called on to do more. On this subject, the teaching of our church is as beautiful as it is scriptural.* 'God, the supreme Lord and King of all the world, hath ordained civil magistrates to be, under him, over the people, for his own glory and the public good; and to this end, hath armed them with the power of the sword, for the defence and encouragement of them that are good, and for the punishment of evil doers. It is the duty of the people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience sake. Infidelity, or indifference in religion, doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him; from which ecclesiastical persons are not exempted; much less hath the pope any power or jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any pretence whatsoever.' It follows, therefore, that christianity may and does coexist with any form of civil government, and that christians may be loyal citizens of such a government, and conscientiously uphold and promote its interests, whether it be a monarchy, an aristoc *Nowhere has the distinction between the civil and ecclesiastical power been better explained than in Conf. of Faith, ch. xxiii. of the Civil Magistrate, in the Second Book of Discipline of the Scotch Church, and in the celebrated cxi. Propositions concerning the Ministry and Govt. of the Ch. presented to the Genl. Assembly, and printed, Edinb. 1647, 4to. |