God; whether he do, and how he doth, discharge his duty toward the young people and children of his congregation in a way of catechising and familiar instruction; whether he do, and in what manner he doth, visit his flock and instruct them from house to house.

And the Synod hereby orders that a copy of this minute be inserted into the books of each of our Presbyteries, and be read at every of their Presbyterial meetings, and a record of its being read minuted in said books at the beginning of every session, and that there be also an annual record in each Presbytery book of a correspondence with this minute.

And in case any minister within our bounds shall be found defective in any of the above-mentioned cases, he shall be subject to the censure of the Presbytery, and if he refuse subjection to such censure, the Presbytery are hereby directed to represent his case to the next synod. And the Synod recommends to each of the ministers within our bounds to be as much in catechetical doctrines as they in prudence may think proper.— 1734, p. 111.

c. That in the discharge of pastoral duties, they take the utmost care that the word of God be known and understood by the people, and that for this purpose, in their public instructions the practice of lecturing on certain portions of holy Scripture be not laid aside, but rather revived and increased; that they endeavor, where it is prudent and practicable, to institute private societies for reading, prayer, and pious conversation; above all, that they be faithful in the duties of family visitation and the catechetical instruction of children and youth. And that in order to aid these views, they endeavor to engage the sessions of the respective congregations, or other men most distinguished for intelligence and piety in them, to assume as trustees the superintendence and inspection of the schools established for the initiation and improvement of children in the elements of knowledge; to see that they be provided with teachers of grave and respectable characters; and that these teachers, among other objects of their duty, instruct their pupils in the principles of religion, which should be done as often as possible in the presence of one or more of the aforesaid trustees, under the deep conviction that the care and education of children, the example set before them, and the first impressions made on their minds are of the utmost importance to civil society as well as to the church.-1799, p. 182.

[See also under Directory for Worship, Chap. i., Chap. vi., and Minutes passim, for duties, etc., of a pastor, and under Form of Government, Chaps. xv., xvi., and xvii., for questions relating to the pastoral office. Also Chap. x., sec. viii.]

CHAPTER V.

OF RULING ELDERS.

RULING ELDERS are properly the representatives of the people, chosen by them for the purpose of exercising government and discipline, in conjunction with pastors or ministers. This office has been understood, by a great part of the Protestant Reformed Churches, to be designated in the holy Scriptures, by the title of governments; and of those who rule well, but do not labor in the word and doctrine.

For the better establishing and settling congregations, it is ordered and appointed that in every congregation there be a sufficient number of assistants chosen to aid the minister in the management of congregational affairs.-1714, p. 37.

1. The Eldership essential to the Existence of a Presbyterian Church.

The report of the committee to examine the records of the Synod of the Western Reserve was adopted, and is as follows, viz.: That the records be approved, with the exception of the sentiment on page 154, viz., that the eldership is not essential to the existence of the Presbyterian Church. In the opinion of the committee the Synod advance a sentiment that contravenes the principles recognized in our Form of Government, chap. ii., sec. 4; chap. iii., sec. 2; chap. v.; chap. ix., sec. 1, 2.-1833, p. 404.

[This does not forbid the forming of congregations for religious worship, where they may not have suitable persons among them to sustain the office of ruling elder. See chap. ii., sec. 4.]

2. Elders must be duly Elected and set Apart,

The following inquiry was referred to the decision of the Assembly by the Synod of the Carolinas, viz.:

In what point of light are the elders nominated and ordained by Mr. Balch to be viewed hereafter in Mt. Bethel congregation?

It was determined by the Assembly that the "elders" mentioned in the inquiry are to be henceforth viewed as private church members only, unless they be duly elected and set apart as church officers hereafter.-1798, p. 158.

3. A Ruling Elder without Charge has no Seat in a Church Court. Resolved, That no ruling elder, who has retired from the active exercise of his office in the church to which he belongs, can be admitted as a member of a Presbytery, Synod, or General Assembly.—1835,

p. 489.

4. An Elder cannot hold Office in two Churches at the same time. The Judical Committee reported that, by permission of the Assembly, a complaint was presented to them by the Rev. Dr. Ashbel Green, in behalf of a minority, against a decision of the Synod of Philadelphia,* recorded on the Synod book, page 168, by which complaint the following question is presented for the decision of the Assembly, viz.:

Is it consistent with the Constitution of this Church for the same individual to hold the office of ruling elder in two different churches at the same time?

When it was resolved by the Assembly that the decision of the Synod be affirmed, and the complaint dismissed.—1827, p. 204.

5. Nor Adjudicate in a Church of which he is not an Elder. Overture No. 14, viz., the following question from the Presbytery of Salem: "Has a ruling elder in any case a legal right to adjudicate in another church than that of which he is an elder?" was taken up and decided in the negative.-1831, p. 324.

The Synod having rejected a resolution declaring it lawful for an elder to exercise the office in two different congregations at the same time.

6. An Elder has the same right to sit in Synod as in Presbytery.

Has an elder, whom the discipline of our Church authorizes to sit as a member in Presbytery, from a vacant congregation or united congregations, a right by that discipline to sit in Synod, as a representative of such congregation or congregations?

The question was determined in the affirmative.-1808, p. 403.

7. When an Elder has been Suspended from Church Privileges, and is Restored, he is not thereby Restored to Office.

When an elder has been suspended from church privileges, for an offence, and again restored to the privileges of the church, is he also restored to his office as a ruling elder?" should be answered in the negative. The two things are distinct; and since an elder, as well as a minister, may be suspended from his office, and not from the communion of the church, so there may be reasons for continuing his suspension from his office after he is restored to the privileges of the church. He cannot be restored to the functions of his office without a special and express act of the Session for that purpose, with the acquiescence of the church.—1836, p. 263.

8. Elders are not to Participate in the Ordination of Ministers by the Laying on of Hands.

a. In answer to a communication from the Presbytery of the Western District on the subject of allowing ruling elders to unite in the imposition of hands in the ordination of bishops: The Committee unanimously recommend an adherence to the order, and, until recently, the uniform practice of our Church on this subject, viz.: to allow preaching elders or bishops only to engage in that service,

Which was adopted.-1842, p. 16, O. S.

b. Resolved, That it is the judgment of this General Assembly that neither the Constitution nor the practice of our Church authorizes ruling elders to impose hands in the ordination of ministers." [Yeas 138, nays 7, non liquet 1, excused 2.]—1843, p. 183, O. S.

c. In answer to a request to reverse the above decision, the Assembly1. Resolved, That in the opinion of this Assembly, the last Assembly, in determining that ruling elders are not authorized by the Form of Government to impose hands in the ordination of ministers, did not depreciate the office of ruling elder, nor did they in any respect contravene the letter or the spirit of the Constitution, or the principles and practice of Presbyterian Churches in Europe or America since the Reformation; but in conformity with both the principles and practice of our own and other Presbyterian Churches, they did decide that as the rite of ordination is simply a declaratory ministerial act, the laying on of hands as a part thereof belongs properly to ordained ministers, while to ruling elders is left unimpaired and unquestioned the full and rightful power of ordering the work of ordination, and of judging in the discipline of ministers in common with those Presbyters who labor in word and doctrine, as in all other cases." [Yeas 154, nays 25.]-1844, p. 370, O. S.

[Against the above action a Protest, signed by twenty-two members of the Assembly, was entered and received. The Protest and the answer of the Assembly may be found in Baird's Collection, revised edition, pp. 75-80.]

d. The Committee on the Polity of the Church reported an answer to

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

In

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. 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. 558, 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 opening the way for more direct spiritual ministrations.