Quotes from Charles Hodge

True zeal is connected with a holy life. It is remarkable how often the greatest zealots for God, the Church, and sound doctrine (as they regard it), have been unholy and even immoral in their lives.

The Galatians are severely censured for giving heed to false doctrines, and are called to pronounce even an apostle anathema, if he preached another gospel.

The functions of these elders, therefore, determine the power of the people; for a representative is one chosen by others to do in their name what they are entitled to do in their own persons; or rather to exercise the powers which radically inhere in those for whom they act.

All Church power arises from the indwelling of the Spirit; therefore those in whom the Spirit dwells are the seat of Church power. But the Spirit dwells in the whole Church, and therefore the whole Church is the seat of Church power.

Our duty, privilege, and security are in believing, not in knowing; in trusting God, and not our own understanding. They are to be pitied who have no more trustworthy teacher than themselves.

The Popish theory, which assumes that Christ, the Apostles and believers, constituted the Church while our Saviour was on earth, and this organization was designed to be perpetual.

The Independent or Congregational theory includes two principles; first, that the governing and executive power in the Church is in the brotherhood; and secondly, that the Church organization is complete in each worshipping assembly, which is independent of every other.

There can, therefore, be no doubt that Presbyterians do carry out the principle that Church power vests in the Church itself, and that the people have a right to a substantive part in its discipline and government.

All Church power is, therefore, properly ministerial and administrative. Everything is to be done in the name of Christ, and in accordance with his directions.

The Church, however, is a self-governing society, distinct from the State, having its officers and laws, and, therefore, an administrative government of its own.

Christ has not only ordained that there shall be such officers in his Church - he has not only specified their duties and prerogatives - but he gives the requisite qualifications, and calls those thus qualified, and by that call gives them their official authority.

Our second remark is, that the office is of divine appointment, not merely in the sense in which the civil powers are ordained of God, but in the sense that ministers derive their authority from Christ, and not from the people.