to the best of his ability. But to the child of God, with an eye for the work of the Holy Spirit,
these church assemblies assume an entirely different aspect. He acknowledges that this
consistory is no consistory, this classis no classis, this synod only apparently so, except the
Holy Spirit preside and decide matters together with the members.
The opening prayer of consistory, classis, or synod is therefore not the same as that of
the Y. M. C. A., or of a missionary convention, simply a prayer for light and help, but an
entirely different thing. It is the petition that the Holy Spirit stand in the midst of the as-
199sembly. For without Him no ecclesiastical meeting is complete. It can not be held except
He be present. Hence in the liturgical prayer at the opening of consistory, there is first a
petition for the Holy Spirit’s presence and leadership; secondly, the confession that the
members can do nothing without His presence; and thirdly, a pleading of the promises to
office-bearers.
The prayer reads: "Since we are at present assembled in Thy Holy Name, after the ex-
ample of the apostolic churches, to consult, as our office requires, about those things which
may come before us, for the welfare and edification of Thy churches, for which we acknow-
ledge ourselves unfit and incapable, as we are by nature unable of ourselves to think any
good, much less to put it into practise, therefore we beseech Thee, O Faithful God and
Father, that Thou wilt be pleased to be present with Thy Spirit according to Thy promise,
in the midst of our present assembly, to guide us in all truth."
In the prayer at the close of the consistory there follows the express giving of thanks
that the Holy Spirit was present in the meeting: "Moreover, we thank Thee that Thou now
hast been present with Thy Holy Spirit in the midst of our assembly, directing our determ-
inations according to Thy will, uniting our hearts in mutual peace and concord. We beseech
Thee, O faithful God and Father, that Thou wilt graciously be pleased to bless our intended
labor and effectually to execute Thy begun work; always gathering unto Thyself a true church
and preserving the same in the pure doctrine and in the right use of Thy holy sacraments,
and in a diligent exercise of discipline."
Hence church government signifies:
First, that King Jesus institutes the offices and appoints the incumbents.
Secondly, that the churches submit themselves unconditionally to the fundamental law
of His Word.
Thirdly, that the Holy Spirit come in the assembly to direct the deliberations; as Walæus
expressed it: "That the Holy Spirit personally may stand behind the president to preside in
every meeting.” And this saying is so rich in meaning that we would seriously ask, whether
it is not yet plain that a mere change of officers avails not, so long as the organization itself
is not agreeable to the Word of God. The question is not whether better mencome in power,
but whether the Holy Spirit presidein the assembly; which He can not do except the Word
of God be the only rule and authority.
XXXIX. The Government of the Church