CHAPTER I. CHURCH DIVISIONS. God doth build up Jerusalem, and He it is alone THE visible Church is now in a very different position from that which it occupied in the apostolic age. It is broken up into various sections more or less conflicting. Then it was one. Over that one incorporated body special and general officers ruled by harmonious counsel and action. Even then, however, parties arose. Party feeling threatened, but did not result in an outward breach of the unity of the Church. Essential truth, practically maintained under a common government, was still the bond-Christ being the spiritual centre of that visible oneOnly by the development of corruption, imperilling or making a negation of essential truth, was that oneness rent asunder. That true apostolic unity, inward and outward, having Christ for its centre, knit together by the bond of the truth in love, must ever be the aspiration of the Church; that original and rightful position must ultimately prevail. Then the Lord. shall be King over all the earth in that day shall there be one Lord, and His name One.' ness. : Mere outward union, without that bond of essential truth, has been largely coveted and very fully attained. Conspicuously, that outward union by a common government alone, has proved a rock of offence. That ideal betrayed the Church into the gross apostasy of the Papacy. Although outward breaches in the unity of the Church exist, the grand fact of essential spiritual union remains. However separated, all true Christians are for ever one-one in Christ their Head. Personally united to the Saviour, sanctified by the Spirit, they severally glory in the cross of Christ, confess His name, and travel onward to the same eternal rest. Even that outward separation-evil in itself-may, in a measure, be overruled for good. Variety in nature proves most conducive to harmony and beneficial result. The currents into which variety of formations disperse the mountain springs, render many a valley fruitful, while healthily stimulating beholders to activity. Having a common origin and performing similar works, although varying in length, depth, rapidity, purity, in the same ocean these rivers are again united. So variety of dispositions and circumstances operates in dispersing the waters of Church communion. If truly of heavenly origin, although the channels are different, their destiny is one. And yet, thorough isolation, with opposition of Christians and Churches, are evils universally deplored. Lamentation is not enough. The question must be entertained, How that evil can be remedied? The answer is presented by the King of Zion when pleading for all departments of His Church: 'I have given unto them Thy Word;' 'Sanctify them through Thy truth;' That they all may be one.' Not otherwise can true unity be promoted than by a fuller possession of the truth and love of God. Christian minds and hearts must be encircled and animated by that inner bond, if they are to leave their separate channels and flow on together as one mighty river. Dividing barriers of error must be removed. Only when thoroughly agreed in essential principles is unity loving, real, and attainable. To this blessed result mighty barriers oppose themselves. Some appear insuperable to man. These God in His own good time and way can easily remove. To do this for them, He must be pleaded with by the whole house of Israel. Till then, let not the usefulness of separate rills in watering the country be denied. If every essential truth is not held in common, that which is may be recognized. Thus harmonious action may be taken, promoting common good, and resisting common evil. Error Granting this, something is wrong so long as sectarian names are characteristic of the one Church of Jesus Christ. there must be, lie on whichsoever side it will. or another, truth is only partially possessed. By one section Error is ever partial truth. In the vastness of its reaches the truth of God cannot all at once be possessed by mind or Church. Instruction, discussion, training, illumination, all are necessary, line upon line, precept upon precept, in order to its thorough apprehension. Even here it may be more fully known. Only in heaven will it be perfectly possessed. In the past history of the Church this question of government has been variously or partially answered. This truth has been obtained in proportion to opportunity improved. Some portions of it have never been seriously grasped. But that neglect, refusal to embrace, or denial of its validity, cannot destroy the power of the truth. It still remains the very truth of God. Jarring views and actions may exalt unduly the subordinate, or overlook what is essential. True harmony is found in the fullest and clearest possible possession of all essential truth. The primary must have its own position, the secondary be carefully adjusted. Induction must be full and faithful, the legitimate conclusion cordially accepted. Demonstration is possible only when the whole field is thoroughly surveyed. Satisfaction and permanent influence is obtained by possession of the whole truth; the soul and the Church being formed for the truth. Its one-sided apprehension, along with influential circumstances, has originated distinct forms and procedure. These grand distinctions may be thus enumerated : : 1. Some separate themselves from other Christians by this distinction: a refusal to acknowledge scriptural government in the Church. They consequently devise some other plan. 2. Congregations hold that they are independent of each other, and that all Church members are entitled to regulate Church affairs. Thus the government is localized. 3. Communities maintain connection through an order of high rank and power, refusing the power of rule to ordinary pastors. Here the government is centralized. 4. A more full development of the former concentrates that rank and power in one person, to whom, as the head,' all parts of the Church are subject. Centralization is thus complete. 5. Communities intimately connected by the government of representative associated elders or the Presbytery.' In this, it is contended, all the interests of government are harmonized. Which of these forms, or is any one of them, possessed essentially of divine authority? This is our question. It cannot be settled by the discovery of moral worth, or of human authority. A satisfactory decision can only be arrived at by the Word of God. Human authority is not enough. What system is there that is wanting in distinguished men? Moral worth is insufficient. The excellent of the earth may be found in every branch of the true Church. Able and pious, as well as weak and uninfluential men exist in almost every communion. Men eloquent, energetic, wise, or mighty in the Scriptures, stand out distinguished. Leadership apart from Bible truth is unsatisfactory; the guide is human, not divine. Scriptural principles, carefully deduced and applied, alone give the decision that can be held as a firm foundation. Let us, ascending these steps, and applying these principles, long for discovery of the truth and dissipation of the error. Whether is that which is peculiar to Separatism, Congregationalism, Prelacy, Popery, or Presbytery-or is any of these-sancstioned by the Word of God? Do any of these peculiar features of Church government or no government bear the stamp of divine approval? Bringing them severally to the touchstone of the scriptural model, we may be assured that whichever is most conformable is, to that extent, most divine. 'The analogy of a modern system of Church government to the apostolic is decisive in its favour. The nearer its substantial assimilation to the divine model, the more does it commend itself to the judgment and conscience' (Eccles. Pol. p. 382). Such an examination ought to assist the truly candid in judging whether government by Presbytery occupies an untenable or an invincible position. QUESTIONS. 1. Give an idea of the condition, the outward bond, and the centre of the unity of the Apostolic Church. 2. In what way may mere outward union be a snare ? 3. State any beneficial result that may flow from the existing condition of the Churches, also the principle of essential unity. |