the inquiry, "Ought the eldership to participate in the ordination of ministers by laying on of hands?" as follows:

It is a recognized principle of our Church polity, in accordance, as we believe, with apostolic teaching, that bishops, ministers and elders constitute but one grade or rank of officers in the Christian Church, and hence that in all our Church judicatories they have equal rights and powers. In all the judicial business of the Church all are Presbyters alike. (See Form of Gov., chap. ix., secs. 1, 2, 4; chap. x., secs. 2 to 7; chap. xi., secs. 1, 2; and chap. xii., sec. 2.) Still it cannot be denied that in the Bible a distinction is recognized between those Presbyters who rule only and those who both rule and preach. In the practice of the Presbyterian Church in all its branches this distinction has become very marked. Some are set apart expressly to preach the Gospel and to administer the ordinances of God's house. They are Presbyters in common with others; but as ministers of Christ, they have functions and rights peculiar to themselves, and are required to possess proper qualifications. In the ordination of ministers your committee believe there are two distinct things to be done: 1st. The examination and approval of the candidate. In this all the members of the Presbytery participate alike; and, 2d. The formal act of induction into office, in which, by almost universal consent, as we suppose, only ministers officiate. It is true our Form of Government, chap. xv., sec. 14, speaks of the whole Presbytery as laying on hands and giving the right hand of fellowship. But every statute should be construed consistently with itself and with general usage under the statute Your committee would suggest that the act of induction is ministerial, not judicial. And as in respect to baptism, the elders, jointly with the pastor, determine who shall be admitted to this ordinance; yet the pastor only administers it; so in ordination-the whole Presbytery determine the fitness of the candidate, but only the ministers present induct into office. This, we believe, has been the universal practice under this rule; and that this usage was intended by the framers of the book seems probable from the fact that in the form of induction those aiding in the service are directed to extend to the new minister their right hands, saying, "We give you the right hand of fellowship to take part of this ministry with us." This language manifestly implies that those welcoming him do themselves occupy places in that ministry to which they welcome him. The committee therefore recommend that the question be answered in the negative. The report was adopted.-1860, p. 242, N. S.

9. Ruling Elders may not Administer Sealing Ordinances. The Committee on Bills and Overtures reported as follows:

An Overture from the Presbytery of Peoria, on the authority of ruling elders to administer sealing ordinances: The committee recommend that they be referred to the Standards, Directory for Worship, chap. vii., sec. 1, and chap. viii. throughout.

The report was adopted.-1870, p. 22.

10. Ruling Elders may Explain the Scriptures and exhort in the Absence of the Pastor.

On page 10, Vol. IV., of these Minutes, Mississippi Synod takes exceptions to the minute of Louisiana Presbytery; because this Presbytery considers it not inconsistent with the principles of our Church for ruling elders, in the absence of the pastor, to read the Scriptures and explain them, and to endeavor to enforce the truth upon the conscience by suit

able exhortations. The Assembly believe the Presbytery of Louisiana were right, according to chap. xxi., Form of Government.-1856, p. 538, O. S.

11. The proper Court to try Ruling Elders in a given Case. The following question from the Presbytery of Genesee was presented by the Committee of Overtures, viz.:

Common fame accuses two ruling elders of a church (they being the only acting elders) of unchristian conduct, which took place several years ago, but which has lately been made known to the Presbytery with which said church is connected. What is the duty of the Presbytery in the case?

Resolved, That the Presbytery is the competent court to try these two elders, and that it is their duty to cite the offending persons before them, and proceed to issue the case.-1825, pp. 142, 144. [See below under Chaps. ix. and xiii.]

CHAPTER VI.

OF DEACONS.

THE Scriptures clearly point out Deacons as distinct officers in the Church, whose business it is to take care of the poor, and to distribute among them the collections which may be raised for their use. To them also may be properly committed the management of the temporal affairs of the Church.

1. Their Functions.-They have no Judicial Power.

a. We need only represent unto you the ends and institution of Scripture deacons, and that there is no juridical power allowed them in the Scriptures.-1715, p. 42.

b. The Temporalities of the Church may be committed to them.

In answer to the inquiry, "What are the nature and duties of the office of Deacon?" we reply: The answer we conceive to be explicitly given in our Form of Government, chapter vi. Their duties there are plainly made to consist in distributing the charities of the church to which they belong to the poor of that church. Over charities collected for any other purpose than those specified, their office gives them no control. In addition to this, the temporalities of the church generally may be committed to their care.-1833, p. 405.

c. The Appointment of Deacons urged.

Overture No. 8, from the Presbytery of Pittsburg, on the subject of Deacons. The committee recommend-in response to the memorial regarding the functions of deacons, and requesting that, in respect to the care of the poor, their business be so defined as not to exclude the poor and the sick outside the Church-the adoption of the following resolutions:

Resolved, 1. That the Assembly regards the office of deacon as providing proper scriptural and feasible means for such exercise of charity, as will aid in extending the influence of the Church among the poor, and "pening the way for more direct spiritual ministrations.

Resolved, 2. That the Assembly, rejoicing in all that is accomplished by others, express their most decided approval of all institutions for the care of the poor and sick, conducted by Presbyterians, and regarding with pleasure their increasing number, earnestly advises their multiplication.

Resolved, 3. That the Presbyterian Church has always recognized the office of Deacon; and the Assembly renewedly call the attention of the churches to the provisions of the Form of Government in the case. [See chap. xiii., sec. 2d.]-1871, p. 588-89.

2. May a person at once be Deacon and Elder?

Resolved, That while it is important and desirable that the several offices in the Christian Church should be kept distinct, and be sustained by different individuals wherever a sufficient number of competent men can be found, yet in the opinion of this Assembly it is not inconsistent with the constitution of the Presbyterian Church, nor with the precedent furnished in filling the office of Deacon at its first institution, that where a necessity exists, the same individual should sustain both offices.-1840, p. 306, O. S.

3. The Appointment of Deacons Enjoined.

Resolved, That it be enjoined upon all the Presbyteries under the care of the General Assembly to take such order on this subject as shall secure the appointment of Deacons in all the churches, with the exception of those in which it may be impracticable from paucity of male members.— 1840, p. 286, O. S.

[The same injunction was renewed 1841, p. 418, and 1856, p. 535.]

4. To the Deacons belongs exclusively the control of Funds for the Poor.

1. Has a Church session any original or direct control over the management and distribution of the fund collected and in the hands of the Deacons for the benefit of the poor of the Church?

2. Or does the management of this fund belong exclusively to the Deacons?

3. If the session has any control over this fund, what is the nature and extent of that control?

The committee recommend that the first inquiry be answered in the negative, the second in the affirmative, and that the third be answered, "They may advise respecting the use of funds." Adopted.-1857, p. 24, O. S.

5. "Is it proper for the Deacons of our Churches to officiate on Sacramental occasions when the Elders are present ?"

The Assembly answer, "That inasmuch as we have no rule in relation to the subject, the matter is referred to the discretion of the sessions of the churches."-1867, p. 497, N. S.

6. Deacons may not represent the Church in Church Courts. The record [Synod of Buffalo], p. 156, would lead to the belief that a Deacon of the Church was admitted to a seat in Synod, which, if so, is in violation of the principles of our Church government.-1860, p. 34, O S.

CHAPTER VII.

OF ORDINANCES IN A PARTICULAR CHURCH.

THE ordinances established by Christ, the head, in a particular church, which is regularly constituted with its proper officers, are prayer, singing praises, reading, expounding and preaching the word of God; administering baptism and the Lord's supper; public solemn fasting and thanksgiving, catechising, making collections for the poor and other pious purposes; exercising discipline, and blessing the people.

[See under Directory for Worship, Chapters iii., iv., v., vi., vii., viii., xiv., and xv. The subject of collections for pious uses has occupied much of the attention of the Assemblies for many years. In 1854 the Assembly, O. S., issued an address at once comprehensive and exhaustive. See Baird, pp. 174-180. See also under Chapter xviii., sec. ix., on Benevolence and Finance.]

CHAPTER VIII.

OF CHURCH GOVERNMENT, AND THE SEVERAL KINDS OF JUDICATORIES.

I. It is absolutely necessary that the government of the church be exercised under some certain and definite form. And we hold it to be expedient, and agreeable to Scripture and the practice of the primitive Christians, that the church be governed by Congregational, Presbyterial, and Synodical Assemblies. In full consistency with this belief, we embrace, in the spirit of charity, those Christians who differ from us, in opinion and practice, on these subjects.

II. These assemblies ought not to possess any civil jurisdiction, nor to inflict any civil penalties. Their power is wholly moral or spiritual, and that only ministerial and declarative. They possess the right of requiring obedience to the laws of Christ; and of excluding the disobedient and disorderly from the privileges of the church. To give efficiency, however, to this necessary and scriptural authority, they possess the powers requisite for obtaining evidence and inflicting censure. They can call before them any offender against the order and government of the church; they can require members of their own society to appear and give testimony in the cause; but the highest punishment to which their authority extends, is to exclude the contumacious and impenitent from the congregation

of believers.

1. Union of Church and State Disavowed. Relation to the State. The Committee to whom was recommitted the report on the reference from the Presbyteries of Madison and Lancaster, reported, and their report was adopted, and is as follows, viz.:

That said Presbyteries invite the attention of the General Assembly to certain slanderous reports extensively circulated against the Presbyterian and other denominations, involving the charge of an attempt on the part of these denominations to unite Church and State, and thus subvert the civil institutions of our country, and intimate their desire that this Assembly would take order on the subject, and by some public act disabuse themselves and their constituents of such unfounded and injurious imputations.

In the opinion of your committee no public act is necessary on the part of this Assembly to refute a charge wholly unsupported by testimony and facts; nor any exposition of their principles in relation to civil magistracy and the claims of the church demanded, other than that contained in our acknowledged ecclesiastical standards, and published to the world. For the better information, however, of any who may be in danger of imposition from unfounded statements, the Assembly would refer to the fol lowing exhibition of their principles as contained in the accredited constitution of the church.

"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 lawful for Christians to accept and execute the office of magistrate, when called thereunto; in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasions. "Civil magistrates may not assume to themselves the administration of the word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the Church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner, that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretence of religion or infidelity, to offer any indignity, violence, abuse, or injury, to any other person whatsoever; and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

"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 difference in religion doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him; fror which