it does not prescribe, as essential, any form of church government or order. This theory was maintained generally by the English reformers; was most ably defended by Stillingfleet; and is still advocated.1 But it is now generally and justly exploded, even by those who acknowledge the obscurity or silence of scripture on this subject, and the necessity of oral tradition, in order to its right interpretation and full understanding. We are, therefore, to assume, that some determinate principles of church government are laid down in scripture, and that, so far as they can be brought to light, they are imperatively binding upon the conscience; and are to be implicitly followed out in every scheme of church polity claiming to be scriptural.2 Not that we are to expect in scripture a minute and systematized detail of all the regulations necessary in carrying on the working of this ecclesiastical machinery. We are to steer a middle course between the extreme of Erastianism on the one hand, which denies that any principles of church government whatever are to be found in the word of God; and of Judaism on the other, which would proscribe, as sinful, whatever is not set down in so many words in this divine record. As the New Testament contains no systematic treatise on doctrine or morals, but leaves us to construct a system of belief and practice, by a diligent comparison of its various texts, and the application of its general precepts; so neither does it present any formal digest of ecclesiastical canons, but leaves us to frame our scheme of discipline and polity by a careful analysis and extension of its general principles. The conclusion, therefore, that church polity is unimportant, or not instituted, because it is not fully and systematically drawn forth in scripture, in didactic arrangement, is no less preposterous than would be the supposition, that the system of christian doctrines is, for similar reasons, indeterminate or mutable. The christian revelation is distinguished from the Jewish, as being less a code of minute laws, than of general principles. This character of the gospel dispensation arose, partly, from the circumstances in which the church was at first placed. When the regular delineation of their future polity was given to the Jews, no model existed by which they could have been guided in the application of any comprehensive orders. But when the christian church was made to displace the Jewish, 1) The latest defence of this theory is Dr. Nolan's Catholic Char. of Christianity. 2) See the Episcop. Form of Ch. Govt. by the Rev. John Medley; and and the whole order and polity of its temple-service, which was local and typical, was done away, God had so ordered it, that in every village, and wherever throughout the world Jews had been scattered abroad, there was established a form of simple, parochial, and universal polity in the regulations of the synagogue. A system of formally digested rules for church government, already drawn out, and in practical operation in all parts of the world, was therefore familiar to the first christian converts, since in almost every place, they primarily consisted of Jewish proselytes. The apostles and evangelists, therefore, writing for the benefit of ordinary persons, who were all well acquainted with this existing constitution of church government, supposing them to have adopted this plan, might be expected to make allusion to it, as to something familiar, and not requiring any very specific detail. Now this is just what the writers of the New Testament do; and from these allusions to ordinances already established, and a diligent comparison of passages, a system may be clearly gathered for the government of the christian church. -- Such a system of church government we are irresistibly led to anticipate, in those records which God has left for the benefit of his church, and for our instruction, upon whom the ends of the world have come. This expectation is suggested equally by the consideration of the character of God-of his church and of his word. God is a God of order not of confusion, and if, in the frame of the natural and the moral world, order is heaven's first law,' and the bond and cement of the universe, how can we imagine that this principle would be violated or overlooked, in the construction of that glorious temple, consecrated by the death and sacrifice of his own Son, and by the presence and indwelling of the ever-blessed Spirit? The supposition is impossible, and contradictory to every other manifestation of the divine mind. What is the church, but that visible kingdom, society, or vessel, by which the elected children of God are to be here trained and fitted for mansions in the skies, and borne in safety, across this present sea of life, to the haven of eternal peace? And can we imagine that this instrumentality, for the accomplishment of such glorious ends, would be left like a vessel without a rudder, compass, pilot, or chart, at the mercy of every wave, to be driven about by every wind of doctrine. The supposition is destroyed by its own flagrant absurdity. Look we, then, to the word of God; and whether we consider it as the inspiration of Him who is all-wise, omniscient, and infallible, or as designed to be a perfect and infallible rule to our faith. and practice, we are equally led to expect that it will make us wise in all that pertains to the present enjoyment, and the greatest possible fruition, of the great salvation; and that we shall not therefore be left in uncertainty as to those means, by which we are to grow in grace and in the knowledge of God our Saviour. In every view of the matter, we are thus necessarily induced to look to the Bible for satisfactory information as to all points necessary to the establishment, and the permanent well-being and security of that church, which was to comprehend in its wide dominion all nations, all ages, and all conditions. There is Nor are we disappointed in this anticipation. every thing to sustain it in the developments of this inspired volume. Here we learn, that the Lord Jesus Christ is the only King and Head of the church, which is his house, family, and kingdom-that this church is visible that to it, as such, Christ has given a ministry, ordinances, and laws—and that its government is derived from Him alone, no other power, civil or spiritual, having authority to legislate for it, or to frame laws, and institute offices binding on the consciences of men. Here too we learn, that this authority and power has been exercised by the King and Head of the church, in the appointment of officers-in the erection of a government-in the institution of standing ordinances in the prescription of certain and definite ends in the explicit limitation of his people to whatsoever he has taught in the promise of his continual presenceand in the threatening of his withdrawal, and the visitations of his wrath.1 Christ is thus declared to be the 'Head of his body, the church that in all things he might have the preeminence, God having put all things under his feet, and given him to be Head over all things to the church. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, and the government shall be upon his shoulder.' Just as certainly, therefore, as the prophetical office of Christ excludes all superadded revelations, and his priestly office all other meritorious satisfactions and intercessions; so also does his kingly office im." ply the same exclusive perfection in the offices, ordinances, censures, laws, and government of his kingdom or church. The essentials of church polity must then be looked for in the scriptures, nor can it be allowed, that man has power to 23. Tit. 1: 5. 1 Tim. 5: 14. Matt. 18: 15, 16. 1 Thes. 5: 14. 1 Pet. 5: 1) Is. 9:6. Col. 1: 18. Eph. 1: 22. Matt. 28: 8-10. 2 Tim. 1:2. 1 Cor. 14:14. 2 Tim. 4: 2. Col. 3: 16. Eph. 2, 3. Eph. 4: 5: 19. 1 Cor. 14: 15, 16. 1 Cor. 11: 1 Tim. 4: 14. 11-13. 2 Tim. 4: 1. Acts 15, &c., &c. alter or change those forms or orders, whether integral or accidental to the church, which Christ has instituted. And if presbyterianism shall be found thus consonant to the divine. institution, then, before abandoning it, those who wish to alter or amend it, must in all conscience prove that, being thus apostolical, it is nevertheless mutable, or that they have received authority to change it. That which the apostles instituted, in the execution of Christ's commission, and under the promise of his infallible guidance, must be regarded as instituted by Christ himself and by his Spirit, and as unchangeable, except by the same divine and infallible authority. In like manner the form and order thus instituted by the apostles, and for a time carried into operation, must be regarded as perpetually in force, unless they have themselves given directions for the change. And finally, since the idea that there is no divine institution of church government, in its essential elements, destroys all certainty of the purity and character of the church of Christ. Such a supposition cannot be granted, but must be at once rejected, as derogatory to the character of God- of his church, and of his word. For, if the officers of the church are at liberty to change its polity, why may they not also change its ordinances, its doctrines, its scripture, and all things pertaining to life and salvation? But as this supposition is impious and absurd, so also must be the principle from which it flows. 6 The primitive order of the church is, therefore, distinctly attributed to a divine source, by the apostle Paul; for God,' saith he, hath set some in the church, first apostles, secondly prophets, thirdly teachers, helps, governments.' 'He,' that is Christ, having ascended to heaven, that he might confer all the gifts necessary to the promulgation of the gospel, and the planting of churches,' gave some to be apostles, some to be prophets, and some to be pastors and teachers.' (Eph.4: 11.) That is, he gave some to be extraordinary officers, to prepare the saints for the duties of the fixed or permanent state of the church,' under the ministry of their pastors and teachers, that thus the church might be permanently settled and perfected,1 (see v. 12.) another place he speaks of our authority, which the Lord hath given us for edification,' 2 Cor. 10: 8. We are thus exhorted, that those things which we have both learned and received and heard and seen in' the apostles, we are 'to do, and the God of peace shall be with us'; while on the other hand we have a most fearful warning, that, 'if any man shall add unto these 1) See Dr. Wilson on the Prim Govt. of the Ch. pp. 277–279. In things God shall add unto him the plagues that are in this book.' There is, therefore, in its essential principles, a system of church government instituted by God, and of divine right.1 In these essential principles, we claim for this system of church polity a divine right in the highest sense, that is, the clear, express, and positive institution and command of Christ. In this respect it is permanent and unalterable. In less essential matters we do not, however, claim such express institution; and yet even these should be of divine right, in the second and more extended sense of the term, that is, such as are warranted by the example of Christ, or his apostles, or the churches instituted by them." Whatever government, therefore, pretends to be scriptural and apostolic, must be consonant to this divine pattern. Forms of church polity that are contradictory, cannot both be agreeable to this scriptural model, and whatever is dissonant to it must inevitably be regarded as human and not divine. To make any thing essential to the visible church, which Christ has not instituted, is to intrude upon his sovereignty, assume his sceptre, and dethrone him from his empire. To make nothing essential to the government of the church, is equally to reject his authority and divine supremacy and rule; while to seek in all things his will, and to submit to his teaching, is the course of true, obedient, and faithful subjects of his spiritual kingdom. Acting on these principles we are constrained to regard the prelatic form of church government, in so far as it transcends the limits of presbyterianism, and asserts the divine authority of three distinct orders in the ministry, to be merely of human invention; whilst we, as assuredly, believe the presbyterian polity, in those essential principles in which it is found to harmonize with the great body of protestantism, to be of divine origin and authority. Distinguishing, however, as we do, doctrines from discipline, the end from the means, and what is fundamental from what, though in itself right and true, and according to divine example, is not essential, we are 1) See Div. Right of Ch. Govt.ch. 1. Also Henderson's Rev. and Consideration, pp. 315-319, 94, 343. Parker's Pol. Eccl. lib. ii. c. 40, pp. 324, &c. Deut. 4: 12. Josh. 1: 17. Prov. 30: 3. Gal. 3:15. Rev. 22: 18. Augustine Cont. Faust, lib. xxx. c. 18. Basil Mora, e. 14. Chrysostom In Agg. c. 1. Cyril in Lev. c. 9. Bede in 1 Pet. 5. Cartwright in Prov. 30, 6, &c. See Sion's Royal Prerog. p. 17. 2) Bp. Sanderson's Div. Right of the Episcopate. Angl. Fathers, vol. i. p. 301. |