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.
The Spirit never makes men the instruments of converting others until they feel that they cannot do it themselves; that their skill in argument, in persuasion, in management, avails nothing.
Ruling elders are declared to be the representatives of the people.
The Bible contains all the extant revelations of God, which He designed to be the rule of faith and practice for his Church; so that nothing can rightfully be imposed on the consciences of men as truth or duty which is not taught directly or by necessary implication in the Holy Scriptures.
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.