Part 3

This incipient Classis met next in the autumn of the same year at Peh-chui-ia, a church under the care of the English Presbyterian brethren. At this meeting it became a real Classis, not fully developed as a Classis in a mature Church, but possessing the constituent elements and performing the functions of a Classis. Not only were there cases of discipline to act on, but a distinct application was made by one of the churches, that a pastor be ordained, and placed over them. The body decided, not only that they had the right, but that the plain call of the Great Head of the Church made it their duty to go forward in this matter. Preliminary steps were taken, other meetings of Classis were appointed and held, candidates were examined, calls presented and approved, until early in the present year the First and Second Churches at Amoy had each a native pastor ordained and installed over them. By the authority of this Classis, in the early part of this year, a third church was organized at Amoy according to our order. It is in the suburb called E-mng-kang, and is under the especial care of the English Presbyterian brethren, as mentioned in a previous part of this paper. So now there are six organized churches, all of the same order, and some others almost ready to be organized. If the Missionaries at Amoy have been guilty of any great mistake, it has been in this matter of forming such a Classis, and proceeding to the ordination and installation of native pastors, and the organization of new churches. Therefore, this subject demands a careful examination.

When we commenced the work among the heathen, it was found that the Constitution of our Church had made no provision for such work beyond the simple ordaining of men as Missionaries. We might preach the gospel, but no provision was made for receiving into church fellowship, administering the sacraments, electing and ordaining office-bearers, and all the incipient steps of the organization of the Church from among the heathen. The Constitution was made for the government of a Church already organized and matured, and in America; therefore, it is not strange that such things were not provided for. Our duty seemed very plain. We must fall back on the great principles of church government taught in the Word of God. We believed these principles to be set forth in the Constitution, and other standards of our Church.

When, through the instrumentality of the preached Word, men gave satisfactory evidence that they had experienced "the renewing of the Holy Ghost," without the advice of Consistories, by virtue of our office of Ministers of the Word, we administered to them the sacrament of baptism, thus admitting them into the church. Now the Lord's Supper must be administered to these believers, baptism to their infant children, and to new converts, and the discipline of God's house maintained. By virtue of that same office, and by virtue of the authority given by the Master to his Church, we felt that we had the right, aye, that it was our bounden duty, to perform such acts. We could not yet for a long time set apart a proper Consistory, but we must not therefore be "lords over God's heritage." In receiving new members, and in all acts of discipline, we must advise with the church already gathered.

The church grew, and in due time a Consistory was called for; must the work stop, because the Constitution had made no provision? No. The little church had the right to choose men, and having chosen suitable men, it was our duty to ordain them. The authority we thus exercised was not usurped, but was implied in the commission we received from our Master through the Church. The same may be said of the authority of the brethren at Amoy, when, in connection with the representative elders of the various churches, they proceeded to the ordination of native pastors, and the organization of new churches. It was not necessary for the performance of every act to get a new commission from the Church. When the Church sent us out, the one commission contained all the authority necessary for the complete organization of the church. It is an absurdity to deny, on _constitutional grounds_, the right of the Missionaries to perform these last acts unless you deny their right to perform all their other acts except the simple preaching of the Gospel. Their acts were all _extra_, not _contra_ constitutional. If their authority thus to act be justified in reference to the former acts, and denied in reference to the latter, the justification and denial must be on other grounds than the Constitution of our Church.

Will any one assert that the Classis thus formed at Amoy is not a Classis _de facto_? or that the native pastors ordained and installed by that body are not _scripturally_ set apart to their offices, and that its other acts are null and void? If so, then, as yet, there are no organized churches--no Consistories--at Amoy, and there have been no scriptural baptisms, for all ecclesiastical acts performed there, have been performed on the same principles, and by the same authority. No one will have the hardihood to assert such a doctrine. It will be admitted that there is a Classis _de facto_ at Amoy. Then it is competent to perform all the functions of a Classis. But it will not be contended that that Classis is a part of the Dutch Church in America. Yet it is essentially like a Classis in America, just so far as the present state of development of the Church at Amoy, and its Chinese character, render likeness possible. It is _Chinese_, not _American_. The organization of such a Church is what we always supposed required of us. We never imagined that we were sent to organize the _American_ Dutch Church in China. If your Missionaries are allowed to proceed, and are not required to repel the English Presbyterian brethren from their united labors with us, there will be but one Church at Amoy of the Presbyterian order. With the continued blessing of God on such harmonious labor, it will be _the Church_ of that region. It will be dear to both the Presbyterian Church in England, and to our Church in this land, and peculiarly dear to our Church in this country, because of its Dutch characteristics. Your Missionaries will still be your agents, responsible to the Church at home, as they have always been. The near relation to the Church in this land, which they have always held, they desire to retain. The late action of Synod contemplates the _formation of two denominations at Amoy of the Presbyterian order, giving our peculiarities to one-half instead of to the whole, thus producing rivalries, injuring the efficiency of the native churches, and making the relation of the Missionaries to the Church at home more distant, thus weakening your hold on them_, and all, as we think, without any remunerating advantages. But before we proceed to the discussion of this subject, a few other preliminaries demand some attention.

The English Presbyterians, as they are accustomed to speak of all the Classes of our Church in America, call this Classis at Amoy "_a Presbytery_." Hence the question has been put to us with all sincerity and gravity, "Is it a _Classis_, or is it a _Presbytery_?" Some seem to be afraid that the Church we are forming will be half Dutch and half Presbyterian, and that it will soon be swallowed up by the Presbyterians! Are there any ministers, or elders, or intelligent members of the Dutch Church, who have yet to learn that a Classis is a Presbytery, and that the Dutch Church is a Presbyterian Church? Surely not. Why, then, such questions and suggestions? Can they be designed to prejudice the Church at home against the ecclesiastical body which has grown up at Amoy? We will not impute such a motive, and, therefore, I merely say that we are surprised at all such remarks. It is proper for the English Presbyterian brethren to speak of the _Presbytery_ at Amoy. They never speak of it as an _English_ Presbytery. They do not regard it as a part of the Church in England, but as a purely Chinese Church. They have liberality enough to assist in building up such a Church, even though it has some things peculiar to us, for it has all the essentials of their own order. Will it not seem to them that our Church is deficient in liberality, when they learn the decision of the last Synod?

In connection with this subject, it is proper to speak more particularly of the liberality of the English Presbyterian Church. When it is remembered that that Church is really a branch of the Free Church of Scotland, it will not be supposed that their liberality is the result of indifference to anything which they regard essential or important. Seldom has our world witnessed such sacrifice for the sake of principle as was exhibited by that Church, when she came out from the Establishment. Their liberality is a beautiful illustration of the Christian spirit. The course of their Missionaries at the first organization of a church at Amoy, and the approval thereof, have been already alluded to. In consequence of the recent formation of a Classis, the subject naturally came up again this year. It was laid before their Synod, which met a few weeks previous to ours. In the report of their Foreign Committee, which corresponds to our Board of Foreign Missions, the following language is used in reference to the Church at Amoy:

"As all the elements of Presbyterian organization thus existed [each church having native elders], a further step was taken last April [1862], when a Presbytery was constituted at Amoy by mutual consent, consisting of all the American brethren and our own, as well as representative elders from the several congregations. Its name is neither the Greek 'Presbytery' employed in this country, nor is it the Latin 'Classis,' which has long been used in Holland; but it is 'Tai Tiong-lo-hoey,' or Great Meeting of Elders, genuine Chinese, and a hopeful earnest of the facility with which our representative and consultative system of polity will find its way among a sensible and self-governing people. Of course it is not intended that this Presbytery should in any way come between the Missionaries themselves and the Committee or Board by which the respective Missions are administered at home; but for the management of local matters, for disposing of questions which may arise in the several congregations, and in regard to which a session may require counsel or control; and for the very important purpose of exemplifying in the most legitimate way ecclesiastical unity, it is essential that Missionaries and native office-bearers should come together in some such capacity. The proceedings are conducted in Chinese, which is the only language understood by all the members of Court, and it is in Chinese that the minutes are kept. Three meetings have already been held. At the last, held in January, important business was transacted affecting the 1st and 2d Congregations of Amoy, both of which are under the immediate superintendence of the American Mission. Each congregation is desirous of the settlement of a stated pastor, and each has agreed to call a minister, the one congregation promising a stipend of $14 a month, and the other $13. The calls were sustained, and the Presbytery agreed to meet on February 21st, to proceed with the 'trials' of the brethren thus elected. As these proved satisfactory, Sabbath, the 29th of last month, was appointed as the day for their ordination.

"Dr. Peltz, the esteemed Corresponding Secretary of the Board of Foreign Missions of the R.P.D.C. of N.A., has apprised the Committee, that it is possible that a Presbytery of this composite character may not secure the approval of their Synod. In separating from the A.B.C.F.M., and in setting up a separate and ecclesiastically organized mission, that Synod was anxious to introduce into its different Mission fields a system of Church government which it believed to be scriptural, and adapted to all lands. Consequently, in these Mission fields it sought to form Classes or Presbyteries which should be connected with Provincial and General Synods in the same way as are the Classes on the American continent. And Dr. Peltz is apprehensive lest the General Synod in America should regard as a deviation from this plan the amalgamation in one Presbytery of their own agents with those of another Church.

"We are hopeful, however, that on further consideration, our brethren in America may allow their Missionaries in China to continue the present arrangement, at least until such time as it is found that actual difficulties arise in the way of carrying it out. 'Behold how good and how pleasant it is for brethren to dwell together in unity;' and there are few brethren towards whom we feel closer affinity than the members of that Church, which was represented of old by Gomarus and Witsius, by Voet and Marck, and Bernard de Moore, and whose Synod of Dort preceded in time, and pioneered in doctrine, our own Westminster Assembly. Like them, we love that Presbyterianism and that Calvinism which we hold in common, and we wish to carry them wherever we go; but we fear that it would not be doing justice to either, and that it might compromise that name which is above every other, if, on the shores of China, we were to unfurl a separate standard. We would, therefore, not only respectfully recommend to the Synod to allow its Missionaries to unite, Presbyterially as well as practically, with the brethren of the R.D.C.; but we would express the earnest hope that the Synod of the sister Church in America may find itself at liberty to extend to its Missionaries a similar freedom."

These sentiments were _unanimously_ adopted by the Synod of the English Presbyterian Church.

It seems perfectly reasonable that two Churches of Christ so nearly alike, in attempting to plant the Church of Christ in the same place in a heathen land, should strive, if possible, to form their converts into one organization. The existence of different Denominations in the same place in any Christian land, at the best, is only a necessary evil. God may bring some good out of this evil, but this is not a sufficient reason why we should create such divisions, for their own sake. Hence, the liberality of the English Presbyterian Church is so manifestly in accordance with the Christian spirit, that it might have attracted no especial notice from us. But the proceedings of our own Synod, by contrast, as it seems to us, have forced it out in bold relief. _They_ were willing to support their Missionaries in laboring with ours, and building up a Chinese Church, not differing essentially from theirs, but with some characteristics peculiar to ours. _We_, though the Church thus organized has not only all the essentials but all the peculiarities of our own Church, still refuse such Christian co-operation, preferring to rend asunder the Church already formed, and organize a part of it a distinct Denomination, connected with the Church in America. I cannot yet believe that such is the sentiment of our Church. There must be some great misapprehension. But such is really the decision of the last Synod. Here is the language of the Committee which was adopted by the General Synod:

"Your Committee do not see any propriety in re-enacting the law of 1857 already quoted, because it has never been repealed, and remains therefore in full force and virtue. Nor, if the reasoning in this report be correct, would they have the law repealed, believing as they do, that the maintenance of the principle contained in it is essential to the success of our Missionary operations in foreign parts, and to the wholesome liberality of the Church at home.

"The Committee are not prepared, however, to recommend that any violent or coercive resolutions should be adopted for the purpose of constraining our brethren in Amoy to a course of procedure which would rudely sever the brotherly ties that unite them with the Missionaries of the English Presbyterian Church. But a Christian discretion will enable them, on the receipt of the decision of the present Synod in this matter, now under consideration, to take such initial steps as are necessary to the speedy formation of a classis. Much must be left to their discretion, prudence, and judgment. But of the wish and expectation of this Synod to have their action conform, as soon as may be, to the resolutions of 1857, your Committee think the brethren at Amoy should be distinctly informed. They therefore offer the following:

"1. _Resolved_, that the General Synod, having adopted and tested its plan of conducting Foreign Missions, can see no reason for abolishing it, but, on the contrary, believe it to be adapted to the promotion of the best interests of the Foreign Missionary Churches, and of the denomination supporting them.

"2. That the Board of Foreign Missions be, and hereby is, instructed to send to our Missionaries a copy or copies of this report, as containing the well-considered deliverance of the Synod respecting their present relations and future duty.

"3. That the Secretary of the Foreign Board be, and hereby is, directed to send to the Rev. Dr. Hamilton, of London, Convener of the Presbyterian Committee, a copy of this Report, with a copy of the action of 1857, and that he inform him by letter of the wishes and expectations of the Synod respecting the ecclesiastical relations which this body desires its churches in Amoy to sustain to it."

The above is only an extract from the close of the Report of the Committee, and contains the result at which they arrived. In reference to it we would make three remarks. (1). It (Res. 3) seems rather a cavalier answer to the fraternal wish of the Synod of the English Presbyterian Church, as expressed in their action. (2.) The action of Synod is made to rest (Res. 1) on the fact that Synod had "tested" this "plan of conducting Foreign Missions." If this be so, and the plan had been found by experiment unobjectionable, the argument is not without force. But how and where has this test been applied, and found so satisfactory? Our Church has three Missions among the heathen: one in India, one in China, and one in Japan. Has it been tested in Japan? No. They have not yet a single _native_ Church. Has it been tested in China? If so, the Missionaries were not aware of it. The test applied there has been of an opposite character, and has been wonderfully successful. The test has only been applied in India, and has only _begun_ to be applied even there. There, as yet, there is but one native pastor. Their Classis is more American than Indian. We must wait until they have a native Classis, before the test can be pronounced at all satisfactory. True, that Mission has been very successful since they formed what is called a Classis in connection with the Synod in America. But has it been more successful than the Mission at Amoy? Compare the amount of labor and the money expended on the two Missions, and then look at the results, and thus decide about the tests. It is in no spirit of vainglory that we call for such a comparison. Studiously have we avoided it, and the responsibility must rest on those who compel us to it. (3.) No consideration is had for the feelings, wishes, or opinions of the native Churches. Some consideration is shown for the feelings of the English Presbyterian Missionaries. This is as it ought to be. Yet it is a matter of _comparatively_ little importance. _The inalienable rights of the native churches, their relation to each other, their absolute unity--things of the utmost consequence_--are not at all regarded, are entirely ignored!

It would have occupied too much space to have quoted the whole of the Report of the Committee. The preceding part of it occupies nearly six pages of the Minutes of Synod. Yet we may not pass that part over in silence, for, while with much of its contents we have no dispute, it contains some grave mistakes of fact, and, as we think, some very grave errors of doctrine. It grieves me to say thus much, and also to feel compelled to add the following strictures. But, in order to discuss this subject, duty required the careful examination of the whole of the Report, and, finding in it such errors, the clear statement of them. It might be easy, perhaps, to account for the fact, that mistakes, in a report, unprinted, and of such length, should escape the notice of Synod, but an attempt to apologize for that body might give occasion to infer more disrespect than simply to point out the mistakes.

After some introductory remarks, chiefly concerning the difficulty of their task, the Committee "begin with the assertion of principles." These they make three in number. The sum of the first principle is that _a Church, by divine arrangement, has government_. The essential idea of their second principle, so far as we can understand it, is, that _the Dutch Church has a clearly defined government_. The Missionaries at Amoy, as well as the ministers in this country, admit both these principles fully. But they do not affect the question in dispute. Not so with the third principle of the Committee. Lest I might be supposed to misrepresent, I will quote their own language: "No government can, voluntarily, relinquish its powers, and abnegate its authority without thereby inviting disorder, disquietude, and, in the end, its destruction." Is this, indeed, as the Committee assert, one of the "admitted principles" of our Church? one of the "convictions in the mind of our Church, hardly separable in idea from its very existence?" one of the "old truths maintained through blood and flame?" If the doctrine be true, the Church in Holland had no right to relinquish its authority over the Church in America. If this doctrine be a "principle" of our Church, never, _never_ could your Missionaries consent to be instrumental in bringing the Church in China, which now has liberty in Christ Jesus, into such _perpetual_ bondage. Once bring the Chinese churches under the authority of the Church in America, and it matters not how great may be their growth, and how many centuries may pass away, the Church in America can never relinquish her authority over them! But this is not an "admitted principle" of our Church. The Dutch Church is _protestant_, not _papal_. Instead of the principle being one of the "_old truths_ maintained through blood and flame" by her, it is an _old error of the Papacy_, for rejecting which she poured out her blood so freely, and would do the same to-day. Yet in the Report of the Committee this error of Romanism, guilty of the blood of thousands upon thousands of the saints of the Most High, is made to lie at the basis of the action of the last Synod!

The Committee next proceed to the statement of "certain historic facts." As with the "admitted principles," so with the "historic facts." With some of them we have no dispute. But when they come to describe the present condition and relations of the churches at Amoy, their language, to say the least, is very unfortunate. "These six Churches," say they, "have grown up together under such an interchange and community of labor on the part of our own Missionaries, and on the part of those belonging to the English Presbyterian Church, that all are said to have a two-fold ecclesiastical relation--one with England--one with America, and still a third, and economical and domestic relation among themselves, which is covered and controlled by what is styled 'The Great Presbyterial or Classical Council of Amoy.'"