"But when we come to the matter now at issue, I pause. Much as I love our brother, I love Christ more. Nor can I surrender, out of deference to our missionaries, the constitution, the policy, the interests of our Church,—all of which are involved in this matter. Nay, even their own welfare, and that of the mission they are so tenderly attached to, demand that we should deny their request. What is this request? That we should allow our brethren at Amoy, together with the English Presbyterian missionaries there, to form with the native pastors and the delegates from the native churches, an independent Classis or Presbytery, over whose proceedings this body should have no control whatever, by way of appeal, or review, or in any other form. Now, the first objection to this is, that it is flatly in the face of our constitution and order. A 'self-regulating Classis' is a thing which has never been heard of in the Dutch Church since that Church had a beginning. It is against every law, principle, canon, example, and precedent in our books. Perhaps the most marked feature of our polity is the subordination of all parts of our body, large or small, to the review and control of the whole as expressed in the decisions of its highest ecclesiastical assembly. I submit that this Synod has no right to form or to authorize any such self regulating ecclesiastical body, or to consent that any ministers of our Church should hold seats in such a body. If we do it, we transcend the most liberal construction which has ever been known to be given to the powers of General Synod. How, then, can we do this thing? Whatever our sympathies, how can we violate our own order, our fundamental principles, the polity to which we are bound by our profession, by our subscription, by every tie which can bind religious and honorable men?
"Moreover, the thing we are asked to do contravenes our missionary policy from the beginning. As far back as 1832, when we made a compact with the American Board, one essential feature of the plan was that we should have 'an ecclesiastical organization' of our own. Without this feature that plan would never have been adopted; and the apprehension that there might be some interference with this cherished principle was at least one of the reasons why the plan, after working successfully for a quarter of a century, was at length abrogated. And so when, in 1857, we instituted a missionary board of our own, this view was distinctly announced.
"It was my privilege to draw up the report on the subject which has been so often referred to. That report did not express merely my view, or that of the committee, but the view of the entire Synod. Nor from that day to this has there been heard anywhere within our bounds even a whisper of objection from minister, elder, or layman in regard to the positions then taken. It is our settled, irreversible policy. Deep down in the heart of the Church lies the conviction that our missionaries, who carry to the heathen the doctrine of Christ as we have received it, must also carry the order of Christ as we have received it. Certain unessential peculiarities may, from the force of circumstances, be left in abeyance for a time, or even permanently, but the dominant features must be retained. It is not enough to have genuine Consistories, we must have genuine Classes. And, under whatever modifications, the substantive elements of our polity must be reproduced in the mission churches established by the blessing of God upon the men and means furnished by our Zion.
"Further, Mr. President, it is to be remembered that we are acting for all time. It is not this one case that is before us. We are settling a precedent which is to last for generations. Relax your constitutions and laws for this irregularity and you open a gap through which a coach and four may be driven. Every other mission, under the least pretext, will come and claim the same or a similar modification in their case, and you cannot consistently deny them. The result will be an ecclesiastical chaos throughout our entire missionary field. Let us begin as we mean to hold out. Let us settle this question now and settle it aright. We direct our missionaries what Gospel to preach, what sacraments to administer, what internal organization to give to single churches. Let us, in the same manner and for the same reasons, say what sort of bonds shall unite these churches to each other and govern their mutual relations and common interests.
"I know we are told that the hybrid organization which now exists is every way sufficient and satisfactory; that it is the fruit of Christian love, and that to disturb it would be rending the body of Christ. Here one might ask how it came to exist at all, seeing that this Synod spoke so plainly and unambiguously in 1857. And I for one cordially concur in the remark of the Elder Schieffelin, that the brethren there 'deserve censure.' We do not censure them, nor do we propose to do so, but that they deserve it is undeniable. But the point is, how can our disapproval of the mongrel Classis mar the peace of the Amoy brethren? There is already a division among their churches. Some are supported by our funds, others by the funds of the English Presbyterians. Would it alter matters much to say, and to make it a fact, that some of those churches belong to a Classis and others to a Presbytery? Some have an American connection and others an English. But this would break Christian unity! Would it, indeed? You observed, Mr. President, the affectionate confidence, blended with reverence, with which I addressed from the chair the venerable Dr. Skinner. The reason was that we both belong to an association of ministers in New York which meets weekly for mutual fellowship, enjoyment, and edification in all things bearing on ministerial character and duties. Ecclesiastically we have no connection whatever. I never saw his Presbytery in session, and I doubt if he ever saw our Classis; yet our brotherly, Christian, and even ministerial communion is as tender, and sacred, and profitable as if we had been copresbyters for twenty years. Now, who dare say that this shall not exist at Amoy? Our brethren there can maintain precisely the same love, and confidence, and co-operation as they do now, in all respects save the one of regular, formal, ecclesiastical organization.
"But I will not detain the Synod longer. I would not have left the chair to speak, but for the overwhelming importance of the subject. It is painful to deny the eager and earnest wishes of our missionary brethren, but I believe we are doing them a real kindness by this course. Union churches here have always in the end worked disunion, confusion, and every evil work. There is no reason to believe that the result would be at all different abroad. A division would necessarily come at some period, and the longer it was delayed, the more trying and sorrowful it would be. I am opposed, therefore, to the substitute offered by Brother Chapman, and also to that of Brother Talmage, and trust that the original resolutions, with the report, will be adopted. That report contains not a single harsh or unpleasant word. It treats the whole case with the greatest delicacy as well as thoroughness, but it reaffirms the action of 1857 in a way not to be mistaken. And that is the ground on which the Church will take its stand. Whatever time, indulgence, or forbearance can be allowed to our brethren, will cheerfully be granted. Only let them set their faces in the direction of a distinct organization, classical as well as consistorial, and we shall be satisfied. Only let them recognize the principle and the details shall be left to themselves, under the leadings of God's gracious providence."
The report of the Committee on Foreign Missions, E. S. Porter, D.D., chairman, was adopted. Part of it reads as follows:
"The missionaries there have endeared their names to the whole Christian world, and especially to that household of faith of which they are loved and honored members."
…. "No words at our command can tell what fond and flaming sympathies have overleaped broad oceans, and bound them and us together.
"'Words, like nature, half reveal,
And half conceal the soul within.'