The right of the people to a substantive part in the government of the Church is recognized and sanctioned by the apostles in almost every conceivable way.
As we fell in Adam, we are saved in Christ. To deny the principle in the one case, is to deny it in the other; for the two are inseparably united in the representations of Scripture.
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.
The Church, during the apostolic age, did not consist of isolated, independent congregations, but was one body, of which the separate churches were constituent members, each subject to all the rest, or to an authority which extended over all.
When the great promise of the Spirit was fulfilled on the day of Pentecost, it was fulfilled not in reference to the apostles only.
So too, in forming a constitution, or in enacting rules of procedure, or making canons, the people do not merely passively assent, but actively cooperate. They have, in all these matters, the same authority as the clergy.
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.
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.
The Church is everywhere represented as one. It is one body, one family, one fold, one kingdom. It is one because pervaded by one Spirit. We are all baptized into one Spirit so as to become, says the apostle, on body.
It is a thoroughly anti-Christian doctrine that the Spirit of God, and therefore the life and governing power of the Church, resides in the ministry, to the exclusion of the people.
There is a great difference between the irreconcilable and the self-contradict ory.
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.
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.
As the Church is the aggregate of believers, there is an intimate analogy between the experience of the individual believer, and of the Church as a whole.
If the Church is a living body united to the same head, governed by the same laws, and pervaded by the same Spirit, it is impossible that one part should be independent of all the rest.
Romanists tell us that the Pope is the vicar of Christ; that he is his successor as the universal head and ruler of the Church on earth. If this is so, he must be a Christ.
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.
That the apostolic office is temporary, is a plain historical fact.
It is intuitively true, to all who have eyes to see, that Jesus Christ is the Son of God, and that his gospel is the wisdom of God and the power of God unto salvation, and that it is absolutely impossible that any theory which is opposed to these divine intuitions can be true.
It is plain that complete havoc must be made of the whole system of revealed truth, unless we consent to derive our philosophy from the Bible, instead of explaining the Bible by our philosophy.
It would be well if all who call themselves Christians, should learn that it is not their business to believe and teach what they may think true or right, but what God in his Holy Word has seen fit to reveal.