The Christian Church. Its Organization, Government, and Polity — Introductory.

PART 4. — THE INSTITUTIONS

OF CHRISTIANITY.

BOOK 1. — THE CHRISTIAN CHURCH.

THE CHRISTIAN CHURCH. ITS ORGANIZATION,

GOVERNMENT, AND POLITY — INTRODUCTORY.

ALTHOUGH there has been much controversy, in different ages, on the subject of Church-government and polity, yet we are persuaded that, since the Lutheran Reformation, this department of theological science has not received a degree of attention commensurate with its importance. With many of the Protestant denominations, the leading doctrines of Christianity have been viewed of paramount importance, while Church-polity has been considered a matter of minor consequence. Voluminous controversial writings have been put forth on the mooted questions between Calvinists and Arminians, and between Socinians, Pelagians, Unitarians, or Universalists, on the one hand, and Trinitarians on the other hand; yet a comparatively small space has been allowed to the great questions pertaining to the organization and polity of the Church. It is true the leading points dividing Episcopalians and Presbyterians on this subject, and some other questions that might be named, have been extensively discussed; but these controversies have too generally been conducted in a deeply partisan spirit — each writer assuming that the organization with which he is connected is right in all things, and endeavoring so to construe the Scriptures as to sustain his pre-adopted theory.

It is also remarkable that, in much of the discussion upon this subject, too little appeal has been made to the teachings of Scripture. Many of the disputants have relied mainly, if not exclusively, in the defense of their views, on arguments founded alone on reason and expediency. In the views maintained in this treatise, the principle by which we have been governed is, that the Bible, in regard to those great points in reference to which it furnishes clear information or explicit warrant, whether by express precept or apostolic example, is our infallible standard and authoritative guide; but that, in all matters of detail not set forth in Scripture, we should be guided by the principles of reason and expediency; provided only, that no regulation be adopted inconsistent with Scripture. In the ensuing chapters, the following leading positions will be found, with more or less fullness, set forth and defended:

1. That the Christian Church is, in an important sense, a divine institution.

2. That the Scriptures do set forth, so far as some leading foundation principles are concerned, a form of Church-government; and that, thus far, all Churches should be conformed to the Scripture model.

3. That in much of the detail pertaining to Church-polity the Scriptures give no specific instructions; and that, in relation to all such matters, Churches are left to be guided by the principles of reason and expediency.

4. That our Saviour vested in his inspired apostles authority to organize and “set in order” his Church, and to exercise under him, so long as they lived, supreme jurisdiction and control over it.

5. That the apostolic office, so far as it implied divine inspiration and miraculous powers, ceased with the original apostles; but, so far as it implied a divine commission to preach the gospel to all the world, and to administer the sacraments and discipline of the Church, it is to be perpetuated “alway, even unto the end of the world.”

6. That the inspired apostles deposited that portion of their prerogative which was to be perpetuated in the ordained eldership (bishops, or presbyters), who are their proper scriptural successors.

7. That these bishops, presbyters, or pastors (or by whatever name they may be distinguished), to whom is committed the oversight and government of the Church, should, as expediency may require, exercise that oversight and government in part through the medium of councils, presbyteries, synods, conferences, or conventions. They should also, so far as expediency may dictate, arrange for the assistance and cooperation of the laity, yet so as still to retain within their own hands the power of government with which the Head of the Church has invested them.

8. Each organized Church should be placed under the pastoral charge of an ordained bishop, elder or minister.

9. Ministers not in charge of organized Churches should be employed as evangelists, or missionaries, in getting up and organizing new Churches.

10. The elders, to whom pertain the government of the Churches, should arrange for the episcopal or the presbyterial plan — for the itinerant or the more settled pastoral relation — according as they may judge the one or the other to be expedient, in view of securing the great object of the ministry — the Supply of the Churches with pastors, and the establishment of the gospel in new places.

11. There are two orders of ministers: First, elders (otherwise termed bishops, or pastors), in whom is vested the prerogative of government and ordination; secondly, deacons, an order of ministers inferior to elders, not vested with the prerogative of government or ordination, but who are assistants of the elders, and who, after using “the office of a deacon well,” may be entitled by promotion to the full prerogatives of the ministry.

12. The rulers of the Church, in administering its government, are bound to observe the laws laid down in Scripture; nor have they a right to adopt any regulation inconsistent therewith.