The Church of Christ

Chapter 1

DIV. I.—CHURCH POWER EXERCISED IN REGARD TO Doctrine

CHAP. I. The Power and Duty of the Church in regard to Matters of Faith CHAP. II. Church Creeds and Confessions: or, Subordinate Standards, their Lawfulness and Use CHAP. III. Objections to Creeds and Confessions

Chapter 2

DIV. II.—CHURCH POWER EXERCISED IN REGARD TO

Ordinances SUBDIV. I.—THE PROVISION FOR PUBLIC WORSHIP CHAP. I. The Divine Origin, Permanent Obligation, and Legitimate Parts of Public Worship CHAP. II. Rites and Ceremonies in Public Worship SEC. I. Extent of Church Po

Chapter 3

IV. Ordination

SUBDIV. IV.—POSITIVE DIVINE INSTITUTIONS IN ADDITION TO THE ORDINARY PUBLIC WORSHIP OF THE LORD'S DAY, OR THE SACRAMENTS CHAP. I. The Sacraments in General SEC. I. Nature and Efficacy of the Sacraments of the New Testame

Chapter 4

II. Offices of Prophets and Evangelists

CHAP. III. The Popish System of Church Polity CHAP. IV. The Prelatic System of Church Polity as opposed to the Presbyterian -- 7 of 935 -- SEC. I. No Evidence in Scripture, but the reverse, for the Appointment by our L

Chapter 5

I. Notes on the Literature of the Subject of this Treatise

-- 8 of 935 -- EDITOR'S PREFACE THIS treatise is made up of the Lectures delivered by Dr. Bannerman during each Winter Session of the New College to the students of the fourth year. The MS. was left by him in a very per

Chapter 6

D. DOUGLAS BANNERMAN.

ABERNYTE HOUSE, INCHTURE, October 1868. -- 13 of 935 -- PREFACE BY PRINCIPAL CANDLISH I HAVE been asked to introduce these Volumes to the Christian public, and I gladly consent to do so. They do not indeed require any

Chapter 7

I. In the first place, the Church is spoken of as "the body of Christ," in

a sense in which the words cannot be applied to the individual believer. It cannot be said of any individual Christian, however richly endowed with spiritual gifts from the Saviour, that he is "the body of Christ." But i

Chapter 8

II. In the second place, the Church is spoken of in Scripture as the

residence or earthly dwelling-place of the Spirit, the Third Person of the glorious Godhead. It is no doubt true that the Spirit of God dwells in each individual believer, making his soul and body His temple, and glorify

Chapter 9

CHAPTER I:

THE CHURCH AS DEFINED IN SCRIPTURE MANY, perhaps indeed most, of the controversies which have arisen in connection with ecclesiastical theology, are to be traced back to fundamental differences of opinion regarding the e

Chapter 10

I. The word Church signifies the whole body of the faithful, whether

in heaven or on earth, who have been or shall be spiritually united to Christ as their Saviour. There are many examples in Scripture of the use of the term in this wide sense. The first occasion on which the word occurs

Chapter 11

II. The term Church is made use of in Scripture to denote the whole

body throughout the world of those that outwardly profess the faith of Christ. Over and above that unseen society, consisting of the whole number of the elect, who are spiritually united to Christ, there is set forth to

Chapter 12

III. The term Church is frequently employed in Scripture to denote

the body of believers in any particular place, associated together in the worship of God. This third meaning of the word lies on the very surface of Scripture, and requires almost no illustration. Even in the case of two

Chapter 13

IV. The word Church is applied in the New Testament to a number of

congregations associated together under a common government. It is not necessary to suppose that the term "Church," when used in reference to the society of professing Christians belonging to one locality, was limited to

Chapter 14

V. The word Church is applied, in the New Testament, to the body of

professing believers in any place, as represented by their rulers and office-bearers. The principle of representation is fully and frequently recognised in Scripture as having a place in the dispensations of God, as well

Chapter 15

CHAPTER II:

THE CHURCH A DIVINE AND SPIRITUAL INSTITUTION ALTHOUGH it is with the Church invisible,—the whole body of the elect vitally united to the Saviour,—that the idea of a Church begins, yet, in proceeding to investigate into

Chapter 16

I. In the first place, the Church is a Divine institution, owing its

origin not to man, but to Christ, and associated together not in consequence of human arrangement, but by Christ's appointment. No doubt there is a foundation laid in the very nature of the religion which Christ came to

Chapter 17

II. In the second place I remark, the Church of Christ is a spiritual

institution; or, in other words, in its primary character it is a spiritual instrumentality for working out the spiritual good of man. The Christian Church which Christ established on the earth before He left it, is the

Chapter 18

CHAPTER III:

THE CHURCH IN ITS TWOFOLD CHARACTER AS VISIBLE AND INVISIBLE IN attempting, as has been already done, to ascertain the various meanings of the term Church in Scripture, I had occasion to speak of the distinction between

Chapter 19

CHAPTER IV:

THE CHURCH IN ITS TWOFOLD CHARACTER AS CATHOLIC AND LOCAL IF all professing Christians throughout the world could meet together in one place, and join in the observance of ordinances in one assembly, they would form a vi

Chapter 20

I. In the first place, the invisible Church of Christ, made up of the

whole number of true believers throughout the world, is catholic, or, in other words, not confined to any place or people. In this respect, it stands contrasted with the limited and local economy of the Church under the

Chapter 21

II. In the second place, the visible Church of Christ, consisting of all

those throughout the world who profess the true religion, is also -- 58 of 935 -- catholic or universal. The catholicity of the visible Church rests upon somewhat different grounds from those on which the catholicity o

Chapter 22

I. In the first place, the principles laid down as to the Church local

and catholic, serve to evince the nature of the relation in which both members and office-bearers of separate Churches stand to each other, notwithstanding of the separation. Remoteness of place, which the dissemination

Chapter 23

II. In the second place, the principles laid down demonstrate the evil

of schism, or of causeless separation in the Church. The visible Church of Christ was intended by Him to be catholic and one; and notwithstanding of the dissemination far and wide throughout the world of the separate soc

Chapter 24

III. In the third place, the principles already enunciated are fitted to

throw considerable light on the principles of unity exhibited in the Christian Church. We have had occasion to remark that the Church invisible and the Church visible are both catholic or universal, but that they are so

Chapter 25

IV. In the fourth place, the principles laid down in regard to the

Church catholic and local are fitted to explain the promise of perpetuity given to the Christian Church. There are statements in Scripture that seem distinctly to intimate that the Christian Church shall always continue

Chapter 26

V. In the fifth place, the principles already laid down serve, in like

manner, to explain the statements made in Scripture, which give the assurance that the Church of Christ shall never fall away from the truth. That there are such assurances, there can be no reason to doubt. To believers

Chapter 27

CHAPTER V:

THE NOTES OF THE CHURCH IN the case of a number of individual men, differing, it may be, widely from each other in religious opinions and practice, in creed and in character, yet all of them claiming alike to be called C

Chapter 28

CHAPTER VI:

THE MEMBERS OF THE CHURCH IN close connection with the subject of the notes or marks of the Church stands the question: What are the qualifications that give a right of admission within the Christian society? In other wo

Chapter 29

I. Now, in answering the question, Who are and who are not

members of the invisible Church of Christ? all that is necessary is, to keep distinctly in view the true nature and real character of that society. The Scriptures assure us that there is a Church which is the holy Bride

Chapter 30

II. But let us next advert to the question: What is necessary to make

one a member of the visible Church of Christ? To answer this second question, it is only needful to bear in mind the true nature of the visible as contradistinguished from the invisible Church. The visible Church consist

Chapter 31

CHAPTER VII:

THE CHURCH IN ITS RELATION TO THE WORLD WHEN Christ, having finished His obedience on earth, ascended up on high, and was no longer seen among men, the work wrought by Him during His earthly life did not cease with Him,

Chapter 32

I. In the first place, the Christian Church, in reference to the world in

which it is found, is designed and fitted to be a witness for Christ, and not a substitute for Christ. At the mouth of two witnesses, at the least, is a testimony for Christ declared and confirmed to the world. That Spir

Chapter 33

II. In the second place, the Christian Church in the world is an

outward ordinance of God, fitted and designed to be the instrument of the Spirit, but not the substitute for the Spirit. The external provision which God has made in the Church in the way of Word and Sacrament and govern

Chapter 34

III. In the third place, the Christian Church in the world is fitted and

designed to serve as a means for effecting the communion of Christians with each other,—not to be a substitute for the communion of Christians with their Saviour. It cannot be doubted, that one of the great ends to be ac

Chapter 35

CHAPTER VIII:

THE CHURCH IN ITS RELATION TO THE STATE IN the course of our former discussions we have been led to assert the existence of a society different from any other that is known on earth, claiming in its origin to be from God

Chapter 36

I. In the first place, are the two societies, co-existing in this world

under the names of Church and State, really and essentially different and independent, or are they fundamentally one, and only manifested under different forms, and subsisting under different modifications? Is it possibl

Chapter 37

II. In the second place, if the Church and the state are essentially

different, and rightfully independent of each other, are there any grounds on which it is possible that an alliance can be formed between the two, without sacrificing on the one side or other their independent character

Chapter 38

I. In the first place, there is a foundation laid for a friendly alliance

between the Church and state, in the fact of the twofold character which Christ sustains of Head of the Church, and also of Head over all things to the Church. That civil government is an ordinance of God, as the God of

Chapter 39

II. In the second place, there is a foundation laid for a friendly

connection between the Church and state, in the fact that they have certain ends of an important kind in common. No doubt there are certain ends of a temporal kind which it is the immediate and primary object of the stat

Chapter 40

III. In the third place, there is a common ground laid for the

possibility and lawfulness of a friendly alliance between the Church and the state, in the fact that they may or do consist of the same individuals. From this fact, that the Church and state among a Christian people embr

Chapter 41

IV. In the fourth place, there is a foundation laid for asserting the

lawfulness of a friendly connection between the Church and state, in the fact that such a connection is actually exemplified in Scripture, with the direct sanction and approbation of God Himself. Into the nature or pecul

Chapter 42

I. The Church and the state among the Jews were distinct in respect

of their origin. The Jewish state was, in the strict and literal sense of the word, a theocracy. God, who has revealed Himself to men as the Supreme Ruler and Governor of all the nations of the earth, revealed Himself of

Chapter 43

II. The Church and the state among the Jews were distinct in respect

of the objects which they contemplated and the ends which they had -- 133 of 935 -- in view respectively. In this respect we see precisely the same distinction between the two societies as is witnessed among ourselves.

Chapter 44

III. The Church and the state among the Jews were distinct in

respect of the nature of the power which they exercised respectively. Here, again, the very same difference is to be observed between the two societies as exists under the present dispensation. It is true, indeed, that e

Chapter 45

IV. The Church and the state among the Jews were distinct in respect

of the administration of the power exercised by each respectively. The rulers and judges who were appointed to hold office in the state for the transaction of civil affairs, were entirely distinct and separate from the p

Chapter 46

V. The Church and the state among the Jews were distinct in respect

of their members. To a large extent, of course, the two societies in Israel were actually made up of the same persons; just as, under the present dispensation, in professedly Christian countries the nominal membership of

Chapter 47

I. The first principle, then, which I lay down is, that both the state

and the Church are to be accounted moral parties responsible to God. Like the individuals of which they are composed, the body politic and the body ecclesiastical have each a distinct moral personality, capable of right

Chapter 48

II. The second position that I lay down is, that both the Church and

state, in consequence of this responsibility to God, are bound to own and recognise His revealed word. This second position may be regarded as a corollary from the first. It follows very directly from the fact, that both

Chapter 49

III. The third position that I lay down is, that the state, by a regard to

itself, and to the very objects for which it exists as a state, is bound to -- 143 of 935 -- recognise the true religion, and, so far as it is in its power, to promote its interests. After what has been said, I take it

Chapter 50

IV. The fourth position that I lay down is, that the state is bound, by

a regard to the Church, as God's ordinance for good, to countenance it, and, so far as it is in its power, to advance its interests. The responsibility of the civil magistrate is not limited to what respects his own bein

Chapter 51

V. The fifth position that I lay down is, that the duty of the state thus

to recognise, and, in so far as circumstances permit, to endow the Church, is undeniably countenanced by the whole tenor of Scripture. It is a striking fact, in confirmation of the views already laid down, that the only

Chapter 52

I. In the first place, let me refer to the case of an oath, which is the

bond and seal of human society. An oath is more than a civil covenant or engagement; it is a religious one, superinduced upon the civil. In the use of an oath, the parties who employ it call in the aid of the solemnities

Chapter 53

II. In the second place, let us refer to the right inherent in the Church

of Christ to propagate the Gospel, and make disciples in every -- 154 of 935 -- country and nation under heaven. This right, claimed by the Church, and belonging to her in consequence of the duty enjoined by her Head,

Chapter 54

III. In the third place, I would refer to the law of marriage as another

of those cases which illustrate the general position, that the civil and religious elements are so connected together in human society, that where they do not meet and unite in friendship and mutual co- operation, they m

Chapter 55

IV. In the fourth place, I would refer to the case of the Sabbath, as

another instance illustrative of the general position, that when religion and the civil government do not meet and act in harmony, the difference must be to the fatal injury of the one or other. -- 159 of 935 -- Here,

Chapter 56

I. Are civil establishments of religion necessarily inconsistent with

the spiritual independence of the Church of Christ? -- 162 of 935 -- That, in point of fact, the civil magistrate has often invaded the prerogatives of Christ, and encroached upon the liberties of His Church, cannot be

Chapter 57

II. Are civil establishments of religion necessarily inconsistent with

the principles of toleration? The doctrine involved in such establishments, according to the opinion of the disciples of the Voluntary system, implies or unavoidably leads to persecution for conscience sake. If magistrat

Chapter 58

I. The right of liberty of conscience common to all is limited by the

enactments of the Divine law. This proposition is abundantly obvious, and will probably, when stated in general and express terms, be denied by none. If God has revealed a law to man at all, that law must, from the very

Chapter 59

II. The right of liberty of conscience common to all is limited by the

ordinance of civil authority. In speaking of the rights of conscience, in their relation to civil government, I speak of them as they are claimed on behalf, not of opinions and convictions held within the mind, but of op

Chapter 60

III. The liberty of conscience belonging to all is limited by the

ordinance of ecclesiastical authority. There is a standing which God has given to the Christian Church in relation to conscience and the things of conscience, which cannot be overlooked. Like the state, the Church is an

Chapter 61

I. Let us inquire into the truth of the charge brought against the

standards, of laying down principles that countenance Erastianism. The ground on which this accusation is made, is to be found in the third section of the 23d chapter of the Confession of Faith, under the title, "Of the

Chapter 62

1. Other statements of the Confession of Faith, to be interpreted in

connection with this passage found in the 23d chapter, expressly and undeniably exclude the proper jurisdiction of the civil magistrate in spiritual matters; and this passage must be understood in accordance with, and no

Chapter 63

2. The ascription of power to the civil magistrate about the Church,

in the passage of the Confession of Faith under discussion, can be easily and fairly explained without conceding to the civil magistrate power within the Church, as on the Erastian scheme. Almost the whole of the plausib

Chapter 64

3. More particularly, the special instrumentality described in the

Confession of Faith as proper to be employed by the civil magistrate in the exercise of his authority about the Church, involves no Erastian usurpation over it. What is the method or the instrumentality to be used by the

Chapter 65

II. Let us briefly inquire into the truth of the charge brought against

the Confession of Faith, of laying down principles that countenance persecution for conscience sake. In support of this second accusation, reference is made to the fourth section of the 20th chapter of the Confession. It

Chapter 66

CHAPTER I:

THE SOURCE OF CHURCH POWER, OR THE HEADSHIP OF CHRIST WE have already had occasion to advert to the fact, that Christianity is not merely a personal religion, but in its very nature a social one; and that on the basis of

Chapter 67

I. The power of the Church is derived from a higher source than the

consent or delegation of its members; it is of positive institution and Divine warrant, and not from the same origin as that of a voluntary and private society. In one sense, doubtless, the power of authority and action

Chapter 68

II. The power of the Church is not derived from the commission and

warrant of the state. The Church of Christ, I have said, is not to be regarded simply as a Christian Union,—wielding any power that it does exercise at the will, and in consequence of the permission, of its members; neit

Chapter 69

III. The statements now made in regard to the origin and source of

Church power necessarily involve the general proposition, that the Lord Jesus Christ is the only Head of the Church. This form of expression is warranted by the explicit language of Scripture; and still more, the meaning

Chapter 70

IV. The grand doctrine that the Lord Jesus Christ is the sole Head of

His Church, is to be differently understood according to the different senses in which the term Church is to be understood. It will be remembered that, at an early stage in our discussions, we had occasion to advert to t

Chapter 71

CHAPTER II:

THE RULE OR LAW OF CHURCH POWER IT has been already remarked, that there are two things that belong to the Church of Christ, as they must, from the very nature of the case, belong to every organized society, whatever be

Chapter 72

I. The rule for the use and administration of Church power is the

Word of God. The law of the state cannot be the law of the Church; because the authority of the civil magistrate is expressly excluded there. The will of its members or office-bearers cannot be the law of the Church; bec

Chapter 73

II. But admitting this doctrine to be incontrovertible, in what light, I

ask, are we bound to regard the laws made by the Church itself, or by Church courts? Reserving entire and untouched the general position, that the Bible, and the Bible only, is the rule for the use and exercise of Church

Chapter 74

III. In what light are the office-bearers of the Church to be regarded,

in accordance with the doctrine that the Bible, and the Bible only, is the rule of Church power? The answer to this question is equally plain and obvious as in the former case. They are ministerial and subordinate, havin

Chapter 75

IV. In what light are the decisions of the Church or its Courts to be

regarded, in consistency with the great principle that the Bible, and the Bible only, is the rule of Church power? We have seen that the laws of the Church, in so far as they can be regarded as valid, are declaratory and

Chapter 76

CHAPTER III:

THE NATURE OF CHURCH POWER THERE are two kinds of power or authority of a public kind, and no more than two, known in this world; and there are two great organs by which they are respectively expressed or represented. Th

Chapter 77

I. The power of the Church may be demonstrated to be spiritual,

because the purposes for which it is instituted and administered can be attained through means of a spiritual power, and are inconsistent with every other. The slightest attention given to the matters about which Church

Chapter 78

II. That the administration of Church power implies a spiritual and

not a civil or temporal authority, may be demonstrated from the unambiguous statements of Scripture, and more especially from the express declarations of our Lord Himself. It is not difficult to recognise the different p

Chapter 79

1. It manifests the unsoundness of the theory that would in any way

identify the authority committed to the Church with the authority committed to the state. It is the leading error of the Erastian scheme, under all its various modifications, that in one way or other it virtually makes t

Chapter 80

2. The great truth which we have endeavoured to establish, of the

essentially spiritual nature of the authority committed to the Church of Christ, exposes the fallacy of those claims to civil rights and powers which, in various shapes, have been made in virtue of such spiritual authori

Chapter 81

CHAPTER IV:

THE EXTENT AND LIMITS OF CHURCH POWER THERE are two extremes of opinion manifested on opposite sides of the question in regard to the extent of the power of the Church. There is one class of men who exaggerate and overra

Chapter 82

I. In regard to the extent of Church power, and the place occupied by

it in the arrangements of God with His people, there is one sentence of the Westminster Confession of Faith which will help not a little to explicate the question. The proposition to which I refer is applied by the Confe

Chapter 83

II. So much, then, for the extent of Church power. The second subject

to which our consideration was to be directed was the limits of it. After the repeated opportunities we have already had of indicating the restrictions that are put from various quarters on the use and administration of

Chapter 84

CHAPTER V:

THE END AND DESIGN OF CHURCH POWER WE have now brought to a close our discussion of the extent and limits of Church power: its extent, as maintained against the views of those who deny its reality, either ascribing to it

Chapter 85

I. As regards the world at large, the aim of Church power, and the

end to be accomplished by it, are not direct, but indirect. The power conferred on the Church by its Divine Head was bestowed, in the first instance, for the use and benefit of the Church itself, and can have only an ind

Chapter 86

II. The power of the Church has for its aim and end directly the

general benefit and spiritual good of the Church as a body. That this is the case is very explicitly announced by the Apostle Paul, when speaking of the authority vested in himself as an apostle and an extraordinary offi

Chapter 87

III. The power of the Church has for its aim and object not the

destruction of the Church. -- 272 of 935 -- The emphatic and twice repeated expression of the Apostle Paul, when referring, on two separate occasions, to the use of his apostolical authority, has a twofold meaning. He

Chapter 88

CHAPTER VI:

THE PRIMARY SUBJECT OF CHURCH POWER BEFORE bringing to a close our discussions under the second great division of our subject,—that, namely, of the power of the Church, viewed generally,—there is one question of more tha

Chapter 89

I. The first theory in regard to the proper and primary subject of

Church power that I shall mention, is that which affirms, that it was given and belongs to the office-bearers, in contradistinction to the members of the Church. The advocates of this opinion hold that Christ, as Head of

Chapter 90

II. The second theory in regard to the proper and primary subject in

which Church power resides, is the very opposite of the first: it -- 281 of 935 -- ascribes to the Church at large those peculiar and distinctive rights which the first view restricts to the office-bearers of the Churc

Chapter 91

III. There is a third theory in regard to the proper and primary

subject or depositary of Church power, which, in so far as I have been able to judge, comes much more close to the truth than either of the views now explained. It is intermediate between the first and the second, and co

Chapter 92

CHAPTER I:

POWER OF THE CHURCH IN MATTERS OF FAITH WE have now brought to a close our discussions under the second great division of our subject. Under it we have considered generally the power of the Church as regards its source,

Chapter 93

I. In regard to those within, the Church is the official holder and

teacher of the Word of God. This is plainly implied in such designations given to the Church as these, "the pillar and ground of the truth;" in such instructions given to its office-bearers as this, "The things which tho

Chapter 94

II. With respect to those without, the office of the Christian Church is

to be the authoritative witness and protest for the truth of God. Doubtless the first and primary duty of the Church has respect to those that are the members of the Christian society. But its duty does not terminate wit

Chapter 95

CHAPTER II:

-- 302 of 935 -- CREEDS AND CONFESSIONS; OR SUBORDINATE STANDARDS: THEIR LAWFULNESS AND USE VIEWED generally in reference to those within its pale, the Church is the authorized custodier and teacher of Divine truth; vie

Chapter 96

I. It is to be remarked at the outset, that both in the inspired and

uninspired history of the Church, in connection with its holding of Divine truth, we see examples of the necessity arising for a re- statement in a new form of words of the faith professed by the Church, in opposition to

Chapter 97

II. I remark that, in its office to those within its pale, it is the duty of

the Church, as holding the truth of Scripture as the basis of its union, by some formal and public declaration of its own faith, to give assurance to its members of the soundness of its profession, and to receive assuran

Chapter 98

III. In its office to those within its pale, it is the duty of the Church,

as the authoritative teacher of Divine truth, by some formal and public summary of the doctrines it holds, to give assurance that it teaches what is in accordance with the Word of God. The principles involved in the unio

Chapter 99

IV. In its office to those that are without its pale, it is the duty of the

Church, as the witness and protest for truth against the error or unbelief of the world, to frame and exhibit a public confession of its faith. It is unnecessary to dwell upon this, as I have already had occasion to rema

Chapter 100

CHAPTER III:

OBJECTIONS TO THE LAWFULNESS AND USE OF SUBORDINATE STANDARDS -- 316 of 935 -- THE subject of the exercise of Church power in this particular department is so very important, that it may be well to consider apart, and

Chapter 101

I. The first objection brought against the use and lawfulness of

subordinate and human standards of faith is, that they interfere with the sole authority of the Word of God, and proceed upon the principle that that Word is not in itself perfect or sufficient for all the purposes and o

Chapter 102

II. So much, then, for the first general objection taken against

subordinate standards of faith, as inconsistent with the authority and sole supremacy of the Word of God. The second grand head under which the arguments against subordinate standards may be ranked is, that in one shape

Chapter 103

1. There are some men who object to all authorized creeds and

articles of faith whatsoever, on the ground that they make the name of Christian and the advantages of Christian fellowship dependent on assent to certain positive truths or dogmas, whether more or fewer. There are some

Chapter 104

2. There are other writers who are very far from going to the

extremes now referred to, or from denying that the belief of any truth is necessary to salvation, or is implied in the Christian name; but who maintain that we are not at liberty to embody truth in a creed, and to use th

Chapter 105

3. There is another class of the objectors to confessions of faith as

tests of membership and office in the Christian society, whose opposition to them arises not so much from dislike to positive Divine truth, or to distinct and definite statements of it by the Church in general, as from d

Chapter 106

4. Creeds and confessions are objected to by not a few as hindrances

to the progress and development of theological science, and as based upon the assumption that all revealed truth can be fully comprehended by any body of uninspired men, and stereotyped for all time in a merely human sum

Chapter 107

CHAPTER I:

THE DIVINE ORIGIN, PERMANENT OBLIGATION, AND LEGITIMATE PARTS OF PUBLIC WORSHIP HAVING brought to a close our discussion of the exercise of Church power in reference to doctrine, we pass on to the next department of our

Chapter 108

I. The foundation of the duty of social worship lies in the law of

nature itself. View man individually and apart from other men, and it is the very law of his being, as a creature of God, to love, and honour, and serve his Creator. Praise and outward homage and adoration are the very e

Chapter 109

II. The institution of the ordinance of public worship as a standing

and permanent ordinance for man, is demonstrated by the Divine appointment in regard to it. In what manner man as the creature of God is to hold intercourse with Him for the purpose of worship; in what form or by what me

Chapter 110

III. What are the essential parts of public worship as a perpetual and

standing ordinance of God in the Church? Let the Confession of Faith, in the propositions it lays down in regard to religious worship, furnish an answer to that question. "Prayer with thanksgiving," says the Westminster

Chapter 111

IV. All the parts of the public worship of the Church are

characterized by this peculiarity, that as means of grace they either cannot be enjoyed and used at all by Christians individually, or not enjoyed and used to the same gracious effect. All the elements of worship to whic

Chapter 112

CHAPTER II:

RITES AND CEREMONIES IN PUBLIC WORSHIP WE have already considered the grounds on which we are prepared to argue that Public Worship—including as the proper and essential elements of it, prayer, preaching, praise, and Sac

Chapter 113

I. The fundamental principle that lies at the basis of the whole

argument is this, that in regard to the ordinance of public worship it is the province of God, and not the province of man, to determine both the terms and the manner of such worship. The sinner has no right to dictate,

Chapter 114

II. In the exercise of the power intrusted to the Church in reference

to public worship, it is its office to administer and carry out the appointments of Christ. That there are positive institutions of worship appointed in connection with the Church, few will be disposed to deny. That ther

Chapter 115

III. In restricting Church authority in reference to the worship of

God to the administration and application of those institutions and rules of worship expressly revealed in His Word, there is an explanation of the general principle—I do not call it an addition to it —which it is necess

Chapter 116

IV. Although the Church has no power in regard to the ceremonies

and institutions of Divine service, except to administer and apply them, yet the Church has a certain power in reference to the circumstances connected with Divine service, and common to it with civil solemnities, to ord

Chapter 117

SECTION II.

LIMITS OF CHURCH POWER WITH RESPECT TO THE PUBLIC WORSHIP OF GOD We have already dwelt at some length on the nature and extent of the power of the Church, in connection with the public services of the sanctuary. But ther

Chapter 118

I. The exercise of Church power in reference to the worship of God is

limited by a regard to the source of that power, or the authority of Christ. If the Lord Jesus Christ be the only source of authority within His own Church, then it is abundantly obvious that it is an unlawful interferen

Chapter 119

II. The exercise of Church power in the matter of worship is limited

by a regard to its rule, or the revealed Word of God. Were a regard to the authority of Christ as the Head of the Church, and therefore the Head of ordinances in the Church, to be put out of view altogether, the rule whi

Chapter 120

III. The exercise of Church power in the worship of God is limited by

a regard to its objects, or to the liberties and edification of the members of the Church. The introduction of human rites and ceremonies into the worship of the Church, by ecclesiastical authority, very directly goes to

Chapter 121

IV. The exercise of Church power in the worship of God is limited by

the proper nature of that power, as exclusively spiritual. There are no more than two ways in which a properly spiritual power can be brought to bear upon the souls of the worshippers in public worship. There may be, in

Chapter 122

1. The Spirit of God does not employ the rites and ceremonies of men

to be teaching signs in the Church, and to communicate truth; nor -- 385 of 935 -- does He make these rites and ceremonies, as mystical or significant types declaring the truth, to be a spiritual power in the hearts of

Chapter 123

2. The Spirit of God does not employ human rites and ceremonies in

the second way I have mentioned, or as ordinances linked with spiritual grace, instead of or in addition to those of Divine appointment. Under this second aspect of them, the use of ecclesiastical rites and ceremonies is

Chapter 124

CHAPTER III:

PRESCRIBED FORMS OF PRAYER WE have now considered, as minutely as our restricted time will permit, those general principles in Scripture and reason which determine the extent and limits of Church power in matters of Divi

Chapter 125

I. The controversy between the abettors and opponents of liturgies

does not turn upon the lawfulness or the reverse of some form of prayer of one kind or other in Church worship. So far from denying that a form of prayer may lawfully be used by the members of the Church in public worshi

Chapter 126

II. The point in controversy between the advocates and adversaries

of liturgies is not the question of the lawfulness of such forms of public prayer being premeditated or precomposed by the minister who is appointed to conduct the devotions of the congregation. Under the felt weight of

Chapter 127

III. The dispute between the friends and opponents of liturgies does

not turn on the lawfulness of using inspired forms in the devotional services of the Church, whether these be in the shape of forms of prayer or forms of praise. It is not denied by either party that it is lawful to empl

Chapter 128

IV. The debate between the advocates and opponents of liturgies

does not turn upon the lawfulness of employing set forms of public prayer upon special occasions or emergencies in the Church, which -- 392 of 935 -- may demand or justify such special provision for the public worship

Chapter 129

CHAPTER I:

THE CHRISTIAN SABBATH WE have now brought to a close our argument on the subject of Church power in reference to public worship viewed generally. Following out the order of discussion already indicated, we have next to c

Chapter 130

I. That the institution of the Sabbath had no reference to any

temporary purpose or any special people, but was founded on a reason or ground of permanent and universal obligation, is manifest from the nature and circumstances of its appointment at first. The Sabbath, as at first en

Chapter 131

Genesis, or else by interpreting it so as to warrant the conclusion that

it was appointed not at the creation, but subsequently to the Israelites in the wilderness. With those who deny the historical veracity of the book of Genesis this is not the place to enter into any argument. With those,

Chapter 132

II. That the ordinance of the Sabbath is one of universal and

everlasting obligation, may be evinced from the place assigned to that ordinance in the moral law, reasserted and promulgated afresh at Sinai. That the moral law embodied in the Ten Commandments was totally distinct from

Chapter 133

III. That the ordinance of the Sabbath was designed to be of

perpetual obligation is demonstrated by statements of Scripture, which expressly intimate the continuance of the ordinance after the Jewish Sabbath was abolished. In the fifty-sixth chapter of Isaiah, for example, the pr

Chapter 134

IV. The weekly Sabbath, or season for worship, has, since the

resurrection of Christ, been transferred from the last to the first day of the week. -- 412 of 935 -- There are two sources of evidence from which the argument for this change is drawn:—1. There are very significant in

Chapter 135

2. The change of the Sabbath from the last to the first day of the week

is demonstrated by Scripture examples. That there is no precept expressly appointing the change, and enjoining the observance of the first day of the week as the Christian Sabbath, is freely admitted. But -- 414 of 935

Chapter 136

V. The permanent and perpetual obligation of the Sabbatic ordinance

is not affected by the change of the day on which it is observed. Were we not able to prove that a change in the particular day for the observance of the Sabbath was intended and authorized, the only effect of this want

Chapter 137

CHAPTER II:

ECCLESIASTICAL HOLIDAYS -- 416 of 935 -- WE have had before us of late the subject of the one great distinction which has been drawn by God Himself between the times and seasons appointed for man on the earth,—the dist

Chapter 138

I. Scripture, as the rule for the exercise of Church power, forbids the

appointment of ecclesiastical holidays. Under the Gospel dispensation, and within the New Testament, it cannot be pretended that there is any countenance to be found for the binding obligation of any sacred day except th

Chapter 139

II. The authority of Christ, as the source of Church power, limits it so

as to exclude the right of appointing ecclesiastical holidays. It is never to be forgotten, that all worship on the part of man addressed to God is an act done unto God. It is an acknowledgment of His authority as having

Chapter 140

III. The liberty and edification of Christ's people, the grand aim and

end of Church power, are inconsistent with that exercise of it which ordains ecclesiastical holidays. In drawing near to God in holy things, as emphatically as in other matters, "whatsoever is not of faith is sin." It is

Chapter 141

IV. The true nature of Church power, as exclusively spiritual,

excludes the imposition of holidays as stated and ordinary parts of worship. The controversy with the friends of uncommanded ordinances, such as ecclesiastical holidays, in Divine worship, is very much the controversy wh

Chapter 142

CHAPTER I:

THE MINISTRY A DIVINE AND STANDING ORDINANCE IN THE CHURCH—THE MINISTERIAL AND PASTORAL TITLE HAVING dealt with and dismissed the subject of the time of Church worship, the order of discussion brings us next to the consi

Chapter 143

I. The office of pastors and teachers is a standing ordinance of Christ

in His Church. The ministry is of Divine appointment, and it is a permanent office in the Christian Church. The evidence at hand to substantiate this general proposition is derived from various and abundant sources. 1st,

Chapter 144

II. The title to the possession of the ministerial office is conferred by

the call of Christ. The office is Christ's, and the title to enter upon the office is from Christ also. "No man taketh this honour unto himself, but he that is called of God." It is the "Lord of the harvest" that "sendet

Chapter 145

III. The title to the exercise of the ministerial office is, in ordinary

circumstances, conferred by Christ through the call of the Church. -- 441 of 935 -- There is a distinction, and a most important one in the argument, to be drawn between the title to the possession of the ministerial o

Chapter 146

IV. The title to the pastoral office in addition to the ministerial office

requires to be confirmed by the consent or election of the members of the congregation over whom the minister is appointed. There is an obvious distinction—although not seldom overlooked— between the ministerial office a

Chapter 147

CHAPTER II:

APOSTOLICAL SUCCESSION IN considering the subject of the title to the ministerial office, the conclusions at which we arrived were briefly these: First, the minister of Christ, as peculiarly and emphatically Christ's, ha

Chapter 148

I. In regard, then, to the general question of apostolical succession as

necessary to the validity of the ministerial title, or—as most of the adherents of the doctrine maintain—as necessary to the essence of a Church, I remark in the first place, that no statements of Scripture can be allege

Chapter 149

II. There are no precedents or analogies in Scripture in favour of the

doctrine of an apostolical succession as necessary to the validity of the ministry, but rather the reverse. The advocates of the theory of apostolical succession have been accustomed to refer, in confirmation of their vi

Chapter 150

III. Scripture principles, clear and decisive, forbid the doctrine of

those who maintain that an apostolical succession in the line of individual ministers is necessary to the validity of the ministerial title, and necessary also to the validity of ordinances in the Church. The inconsisten

Chapter 151

CHAPTER III:

THE INDEPENDENT THEORY OF THE MINISTRY THERE are two things necessary in order to complete the ministerial title: first, the call by the Head of the Church, and second, a call by the office-bearers of the Church. The fir

Chapter 152

I. There is a certain office or duty which all Christians must discharge

in the way of teaching, exhorting, and admonishing one another, distinct and separate from the teaching of ministers, set apart officially to the work. There are many passages of Scripture which lay upon private believer

Chapter 153

II. The second remark necessary to be kept in view in dealing with

the Independent theory is this, that extraordinary circumstances may justify the assumption of the office of the ministry by those who are not set apart or ordained to it by the office-bearers of the Church. There may be

Chapter 154

CHAPTER IV:

ORDINATION I HAVE already endeavoured to vindicate, against the views of Independents, the necessity, in all ordinary circumstances, of the call of the Church, expressed through her office-bearers, and by means of ordina

Chapter 155

I. The general principles of Independents necessarily lead them to

undervalue the importance of ordination. We have had occasion in a former lecture to remark that they sink the separate and distinct character of ordination as a solemn act of the Church's office- bearers, and identify o

Chapter 156

II. The High Church party, whether Popish or Prelatic, hold views on

the subject of the virtue attached to ordination which run to the very opposite extreme from the Independents. With the Church of Rome -- 480 of 935 -- ordination is a sacrament, conferring on the party ordained an ind

Chapter 157

CHAPTER I:

-- 489 of 935 -- THE SACRAMENTS IN GENERAL FOR some time past we have been occupied with the subject of the ordinances of the Christian Church. We have discussed the questions connected with the public worship appointed

Chapter 158

I. The Sacraments of the New Testament are Divine institutions

appointed by Christ. It is the positive institution by Christ that sets these ordinances apart to the religious purpose for which they are intended, that makes them significant of spiritual things, and connects them with

Chapter 159

II. The Sacraments of the New Testament are sensible signs of

spiritual blessings, teaching and representing by outward actions Gospel truths. The word or promise of God is an appeal to the understanding only; the Sacraments, embodying the same word or promise in outward and sensib

Chapter 160

III. The Sacraments of the New Testament are federal acts affording

a seal or confirmation of the covenant between God and His people. -- 496 of 935 -- This is the main and primary characteristic of sacramental ordinances. They constitute a formal testimony to an engagement entered int

Chapter 161

IV. The Sacraments of the New Testament are made means of grace

to the individual who rightly partakes of them. It is carefully to be noted that they presuppose or imply the possession of grace in the case of those who partake of them; but they are also made the means of adding to th

Chapter 162

SECTION II.

UNSCRIPTURAL OR DEFECTIVE VIEWS OF THE SACRAMENTS The principles which I have laid down in regard to the nature of Sacraments, and in regard to the difference between them and -- 507 of 935 -- ordinances not sacramenta

Chapter 163

I. The Sacraments of the New Testament are regarded by one party

as signs, and no more than signs, of spiritual things,—symbolical actions fitted to represent, and impress upon the minds of men, Gospel truths. The Socinian party have made this doctrine peculiarly their own. According

Chapter 164

II. The Sacraments of the New Testament are regarded by another

party as in themselves, and by reason of the virtue that belongs to them, and not through the instrumentality of the faith or the Spirit in the heart of the recipient, effectual to impart justifying and saving grace dire

Chapter 165

SECTION I.

NATURE OF THE ORDINANCE PASSING now from the doctrine of the Sacraments in general, or viewed in respect of what belongs to them in common, I proceed to consider them more in detail and individually; and for this purpose

Chapter 166

I. The first characteristic of a Sacrament is, that it must be a positive

institution of Christ in His Church; and this mark applies to Baptism. The doctrine of the Quakers is opposed to this first position. They contend that Baptism, and the Lord's Supper also, were Jewish practices, neither

Chapter 167

II. Another characteristic of a Sacrament is, that it be an external and

sensible sign of an internal grace,—a spiritual truth embodied in an outward action; and this mark is applicable to Christian Baptism. That Baptism is symbolical of unseen and spiritual blessings, is admitted by all part

Chapter 168

III. Another characteristic of a Sacrament, as we have already seen,

is, that it is a seal of a federal transaction between two parties in the ordinance; and this third mark also belongs to Christian Baptism. It is more than a sign of spiritual blessings; it is a visible seal and voucher

Chapter 169

IV. Another characteristic of a Sacrament is, that it is a means of

grace; and this fourth mark, like the former ones, belongs to Christian Baptism. Baptism is a means for confirming the faith of the believer, and adding to the grace which he possessed before. It is not intended for the

Chapter 170

SECTION II.

THE SUBJECTS OF BAPTISM AS REGARDS ADULTS Having discussed the general nature of Baptism, the question that next awaits our consideration is, as to the subjects of Christian Baptism, or the parties to whom this ordinance

Chapter 171

I. The nature and import of the ordinance of Baptism are

inconsistent with the idea of an indiscriminate administration of it to all, without respect to religious character and profession. The doctrine and practice of the advocates of indiscriminate Baptism very naturally aris

Chapter 172

II. The administration of Baptism by John, the forerunner of our

Lord, has been very generally appealed to in favour of an indiscriminate dispensation of the ordinance, but in point of fact may be regarded as affording evidence of a contrary practice. The Baptism of John, when we are

Chapter 173

III. The terms of the commission given by our Lord after His

resurrection to His Apostles in regard to founding and establishing the Christian Church, seem very clearly to forbid the practice of -- 548 of 935 -- indiscriminate Baptism, and to require a profession of faith in Chr

Chapter 174

1. There is some weight due to the order in which the terms of the

commission run, as indicating the order in which the discipling, the baptizing, and the teaching of all the nations were to take place, and were to be accounted necessary parts of the Apostles' or the Church's obedience

Chapter 175

2. The words of institution in the baptismal service seem to imply

that a knowledge and profession of the faith of Christ are necessary as a prerequisite to Baptism. The recipients of the ordinance are to be baptized "into the name, εἰς το ὀνομα, of the Father, the Son, and the Holy Gho

Chapter 176

IV. An examination in detail of Scripture practice, as bearing upon

the doctrine of indiscriminate Baptism as contradistinguished from Baptism restricted to professing Christians, will sufficiently bear out the conclusion to be drawn from the previous considerations, that at least a prof

Chapter 177

SECTION III.

INFANT BAPTISM We have now considered the question, To whom ought Baptism to be administered, in so far as it regards adults? The conclusion to which we were conducted was, that the ordinance ought to be dispensed to tho

Chapter 178

I. The covenant of grace, as revealed by God at different periods for

the salvation of His people, has been essentially the same in former and in later times, and has always comprehended infants within it. This proposition is, properly speaking, made up of two: first, that the covenant was

Chapter 179

II. My next proposition is, that the Church of God, made up of His

professing people, has been essentially the same in character in former and in latter times, and has always included infants among its members. This second proposition, like the first, consists of two parts, each of whic

Chapter 180

1. The oneness of the covenant of grace in every age necessarily

implies the oneness of the Church of God in every age. It was on the foundation of that covenant that the Church of God was built at first, and has ever since been maintained. It is that covenant that gives to its member

Chapter 181

2. The identity of the Church of God in every age and under every

dispensation, might be evinced by the relation which the Church ever bears to Christ as Mediator, and the relation which Christ as Mediator ever bears to the Church. Since the beginning He has been the Prophet, Priest, a

Chapter 182

III. The ordinance of outward admission into the Church has, in its

essential character and meaning, been the same in former and in later times; and has always been administered to infants. The main object of this third general proposition, as forming part of the argument for infant Bapt

Chapter 183

IV. The next general proposition which I laid down at the outset of

the discussion was this, that the principle on which the initiatory ordinance of admission into the Church of God has been administered, has been the same in former and in latter times, and has always applied to the case

Chapter 184

V. The practice in regard to the administration of the initiatory

ordinance has been the same in former and in latter times, and has always included the case of infants. This is the fifth and last of the general propositions which I laid down at the outset; and after what has already b

Chapter 185

SECTION IV.

OBJECTIONS TO INFANT BAPTISM We have been occupied of late with the consideration of the general principles laid down in Scripture, upon which the lawfulness and duty of the Baptism of infants may be argued. I have endea

Chapter 186

I. Under the head of objections to the relevancy of our reasoning in

favour of infant Baptism, I remark in the first place, that not a few object to our argument as one based upon, as they allege, an outward and ceremonial dispensation that was to be done away, and which has no place unde

Chapter 187

1. As already indicated, the objection is founded on the fallacy that

the Old Testament Church and the New Testament Church were not one but different Churches; the one being carnal and the other spiritual,—the one being outward and ceremonial, as contrasted with the other, which is not so

Chapter 188

2. The objection to our reasoning, that it is founded on the practice of

a bygone and temporary dispensation, arises partly out of a misapprehension in regard to the typical nature of the ordinance. Under the general and comprehensive formula that all types are now merged in their antitypes,

Chapter 189

II. But under the head of objections to the relevancy of our reasoning

for infant Baptism, I remark, in the second place, that not a few object to our argument, because, as they allege, it is applicable to an outward, but not applicable to a spiritual, Church. This second objection is no mo

Chapter 190

SECTION V.

THE EFFICACY OF INFANT BAPTISM The efficacy of Baptism in the case of adults may be understood' from what has been already said of the nature of the Sacraments in general. Baptism, like the Lord's Supper, is a sign and s

Chapter 191

I. Baptism, in the case of all infants baptized, gives to them an

interest in the Church of Christ, as its members. Circumcision gave to infants in other days a place in the ancient Church as its members; and they grew up within its pale entitled to all its outward privileges and right

Chapter 192

II. Baptism, in the case of all infants baptized, gives them a right of

property in the covenant of grace; which may in after life, by means of their personal faith, be supplemented by a right of possession. In regard to this matter, I would have recourse again to a distinction, which in oth

Chapter 193

III. There seems to be reason for inferring that, in the case of infants

regenerated in infancy, Baptism is ordinarily connected with that regeneration. To all infants without exception, Baptism, as we have already asserted, gives an interest in the Church of Christ as its members. To all inf

Chapter 194

SECTION VI.

THE MODES OF BAPTISM Before passing altogether from the subject of Baptism, it may be desirable briefly to consider the mode or modes in which the ordinance may lawfully be administered. It may seem, indeed, at first sig

Chapter 195

SECTION I.

NATURE OF THE ORDINANCE CHRIST, as Head of His Church, has dealt out to it with a guarded hand merely outward and visible rites. In the provision which He has made for it there is enough in the way of outward and sensibl

Chapter 196

I. The first mark or characteristic of a Sacrament which we laid down

is, that it be a Divine institute appointed by Christ for His Church. There is no religious party, whatever be their opinions in regard to the meaning of the ordinance, who do not hold the Divine appointment of the Lord'

Chapter 197

II. The next mark laid down by us as characteristic of sacramental

ordinances, was, that they be sensible and outward signs of spiritual truths; and this mark applies to the ordinance of the Lord's Supper. Simple and obvious although the idea be, that in the Lord's Supper we are commemo

Chapter 198

III. The third mark laid down by us as characteristic of sacramental

ordinances, is, that they are the seals of a federal transaction between the believer and Christ through means of the ordinance; and this mark is applicable to the Lord's Supper. There are not a few who rest contented wi

Chapter 199

IV. The fourth and last mark laid down by us as characteristic of a

sacramental ordinance, is, that it is a means of grace; and this mark also applies to the ordinance of the Lord's Supper. After what has been said, it is not necessary to do more than lay down this position. As the sign

Chapter 200

SECTION II.

TRANSUBSTANTIATION Both the Lord's Supper and Baptism are Divine appointments of perpetual authority in the Christian Church. Both are outward and sensible signs, expressive of spiritual truths; both are seals of a feder

Chapter 201

I. It is impossible to adopt a literal interpretation of the sacramental

phraseology; and this is evinced by Romanists themselves, in their own departure from it in the very matter under discussion. The principle of a strictly literal interpretation of the sacramental language of Scripture is

Chapter 202

II. A figurative interpretation of the sacramental language is perfectly

competent and possible. It cannot be denied—and we have no occasion or wish to deny it— that, as a general canon of interpretation, it is true that the literal rendering of any statement made by a writer ought, in the fi

Chapter 203

III. A figurative interpretation of the sacramental language, "This is

my body," "this is my blood," is not only possible and competent, but necessary. In no other way can we ever discriminate between figurative and literal terms, whether scriptural or non-scriptural, whether used by inspir

Chapter 204

SECTION III.

THE DOCTRINE OF THE "REAL PRESENCE" AND THE PRIESTLY THEORY With the dogma of transubstantiation, as held by the Church of Rome, stands very closely connected the question as to the manner in which Christ is present in t

Chapter 205

I. The existence of a priesthood as a standing ordinance in the

Christian Church is inconsistent with the fact that such an office was abrogated with the Jewish economy, and necessarily came to an end when that dispensation gave place to the Gospel economy. -- 649 of 935 -- An eart

Chapter 206

II. The existence of a priesthood as a standing ordinance in the

Christian Church is inconsistent with the privileges of believers under the Gospel. It is not unfrequently argued by the advocates of Romanist or semi- Romanist principles on this subject, that the privilege of a human p

Chapter 207

III. The existence of an earthly priesthood as a standing ordinance of

the Christian Church is inconsistent with the one office of Christ as the Priest and Mediator of His people. Earthly priest the New Testament Church has none. The very name is blotted out from the inspired history of the

Chapter 208

SECTION IV.

THE SACRIFICE OF THE MASS, AND OTHER FORMS OF THE SACRIFICIAL THEORY The claim to the possession of a real priesthood, and to the power of making and presenting to God a real propitiatory sacrifice, is fundamental to the

Chapter 209

I. The doctrine of the Church of Rome is in direct contradiction to

the doctrine of Scripture, which declares that there is one Priest, and no more than one under the Gospel. "Sacrifice and priesthood," say the Fathers of the Council of Trent, "are so joined together by the ordinance of

Chapter 210

II. The Popish theory of the Lord's Supper is in direct opposition to

the doctrine of Scripture, which declares that there is one sacrifice, and no more than one, under the Gospel. This argument is likewise brought out with commanding force and effect—as if by way of anticipation of the ve

Chapter 211

III. What is essential to the very nature of a true propitiatory

sacrifice is awanting in the pretended sacrifice of the mass. What was offered on the altar in former times could be no propitiatory sacrifice to God unless it was dedicated to Him by death. Believing sacrifice itself to

Chapter 212

CHAPTER I:

NATURE, DESIGN, AND LIMITS OF THE DISCIPLINE OF THE CHRISTIAN CHURCH THE Church power that is employed in the way of discipline, or that exercise of authority which is implied in inflicting and removing ecclesiastical ce

Chapter 213

I. The power to regulate the matter of the admission and the

exclusion of members, as well as their conduct while they continue members of the society, belongs to the Church by the light of nature itself. It is an inherent right vested in every voluntary association of whatever na

Chapter 214

II. The power of discipline is a right conferred on the Church by

positive Divine appointment. -- 676 of 935 -- The right which the Christian Church, in common with every voluntary and lawful society, has to appoint and enforce its own terms of admission, and to carry out, in the ins

Chapter 215

CHAPTER I:

DIVINE APPOINTMENT OF A FORM OF CHURCH GOVERNMENT -- 686 of 935 -- WE now enter upon the fourth and last of the grand departments of our subject, in which, under the general head of the "parties in whom Church power is

Chapter 216

I. The view which denies a Divine and positive warrant for any form

of Church government, and leaves the whole question open to the determination of human judgment, according to times and circumstances, can be fairly argued and maintained only upon one or other of two principles. First,

Chapter 217

II. The theory which denies a Divine warrant for any system of

Church government, and hands over the question to be settled by considerations of human expediency, is contradicted by the fact, which can be clearly established from Scripture, that the Church of Christ, in its essentia

Chapter 218

CHAPTER II:

THE EXTRAORDINARY OFFICE-BEARERS OF THE CHRISTIAN CHURCH IN discussing the question of the kind of Church government delineated and appointed in Scripture, it is a matter of some importance to fix the date when the Chris

Chapter 219

I. One peculiarity—perhaps the primary one—of the apostolic office,

distinguishing it from other offices in the Christian Church, was, that the Apostles were separated to be the witnesses of our Lord's ministry, and more particularly of His resurrection from the dead. This is very often

Chapter 220

II. Another peculiarity, marking out the apostolic office from others

of an ordinary kind, was the call and commission to it given by Christ Himself. The twelve were immediately sent forth to their work by Christ, without the intervention of man. Their commission was direct and peculiar, b

Chapter 221

III. Another peculiarity of the apostolic office was the supernatural

power which they possessed to qualify them for their extraordinary mission. As the founders of the faith and of the Church of Christ, the Apostles received extraordinary gifts, proportioned to the extraordinary emergency

Chapter 222

IV. Another peculiarity which marked the Apostles, was the universal

commission and unlimited authority which were conferred on them as Christ's representatives on earth. There were no bounds set either to the extent of this commission, as embracing the whole world, or to the measure of t

Chapter 223

SECTION II.

OFFICES OF PROPHETS AND EVANGELISTS In handling the subject of the office-bearers, extraordinary and ordinary, appointed for the New Testament Church at the outset, there are two passages of Scripture that may be especia

Chapter 224

CHAPTER III:

THE POPISH SYSTEM OF CHURCH POLITY THOSE preliminary discussions in which we have dealt with the question of the extraordinary office-bearers in the apostolic Church, have to some extent cleared our way to the main subje

Chapter 225

I. There are certain general considerations connected with the unity

of the Church which are relied upon by many Romanists, as apart from express Scripture authority, sanctioning this system of ecclesiastical polity. It is the natural, or rather inevitable result of the Romish doctrine of

Chapter 226

II. There are certain scriptural intimations bearing upon the position

of Peter among his brother apostles, which are adduced by Romanists in support of the doctrine of his official primacy. The scriptural evidence appealed to by the advocates of the Papacy on this point is of the very slen

Chapter 227

CHAPTER IV:

THE PRELATIC SYSTEM OF CHURCH POLITY AS OPPOSED TO THE PRESBYTERIAN SETTING aside the ecclesiastical theory of the Romish Church, the arguments in favour of which we have already discussed and disposed of, there remain f

Chapter 228

I. Christ, in instituting the office of apostle, did not institute the

office of diocesan bishop. There is very considerable misapprehension as to this point. It is admitted by all parties that the apostles possessed and exercised the powers and prerogatives which, according to the theory o

Chapter 229

II. The apostles, in instituting the office of evaneglist, did not

institute the office of diocesan bishop. The great majority of Episcopalians in the present day appeal to the establishment of the apostleship as the proper evidence for the institution of the office of diocesan bishop;

Chapter 230

III. The circumstance that the terms bishop and presbyter are

invariably used in the New Testament as but different titles for the same ecclesiastical office, demonstrates that there was no institution of the office of bishop separate from that of presbyter. It is not difficult to

Chapter 231

1. In the twentieth chapter of the Acts we are told of Paul, that "from

Miletus he sent to Ephesus, and called the elders—τοὺς πρεσβυτέρους—of the Church. And when they were come to him, he said unto them, … Take heed unto yourselves, and to all the flock over the which the Holy Ghost has m

Chapter 232

2. In the Epistle to Titus we have similar and equally decisive

evidence: "For this cause," says the apostle, "left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders—πρεσβυτέρους—in every city, as I had appointed thee: if any be blameles

Chapter 233

3. The language of the Apostle Peter is also decisive as to the use of

these terms: "The elders—πρεσβυτέρους—which are among you I exhort, who am also an elder—συμπρεσβύτερος—and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: feed the flock o

Chapter 234

4. By necessary inference, the same fact is established by the opening

salutation found in the Epistle to the Philippians: "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops—ἐπισκόποις—and deacons." Here, as in other

Chapter 235

SECTION II.

NO EVIDENCE IN SCRIPTURE, BUT THE REVERSE, OF THE EXERCISE OF THE POWERS OF A DIOCESAN BISHOP BY ANY DISTINCT AND PERMANENT ORDER OF OFFICE-BEARERS, APART FROM THAT OF PRESBYTERS. As has been already stated, there are tw

Chapter 236

I. The nature of the office conferred upon presbyters implies a right

to ordain. It is admitted on all hands, that presbyters, by Scripture warrant, have authority to preach the Gospel, and to administer the Sacraments. Presbyterians believe that this is the chief work given them to do; Ep

Chapter 237

II. We have, in the case of Timothy, an express example of the act of

ordination performed by presbyters. In writing to Timothy on the subject of his ministerial functions, the Apostle Paul tells him, in language which can hardly be misunderstood in its bearing on our present argument: "Ne

Chapter 238

III. We have another example of the authority to ordain as exercised,

not by diocesan bishops, but by presbyters, recorded in the thirteenth chapter of the Acts of the Apostles. The narrative is to this effect: "Now there were in the Church that was at Antioch certain prophets and teachers

Chapter 239

1. We have Paul, in his address to the presbyters of the Church of

Ephesus, expressly charging them with the duty and responsibility of governing the Church in which they had a bishop's office. After summoning the elders of Ephesus to Miletus, the apostle tells them: "Take heed, therefo

Chapter 240

CHAPTER V:

THE INDEPENDENT SYSTEM OF CHURCH POLITY AS OPPOSED TO THE PRESBYTERIAN IF the conclusions to which we have been led by our previous discussions are correct, they have narrowed to a considerable extent the question that s

Chapter 241

SECTION I.

THE CONGREGATIONAL PRINCIPLE AS OPPOSED TO PRESBYTERIANISM The principle which we have now to consider is that asserted by Independents when they tell us that the office-bearers of the Church "have no power either to mak

Chapter 242

II. It appears from Scripture, that the proper and distinctive

exercises of Church power and authority are uniformly and statedly performed by the office-bearers of the Church, and never by the members generally. Even although we could not have proved the first institution of a sepa

Chapter 243

SECTION II.

THE INDEPENDENT PRINCIPLE AS OPPOSED TO PRESBYTERIANISM The two distinctive peculiarities of the system of Congregational Independency are marked out in the name by which it has come to be known. The first of these, or t

Chapter 244

I. The lawfulness of association among the office-bearers of the

Church for the exercise of common government, may be argued from the unity of the visible Church. -- 794 of 935 -- I do not say that this consideration would of itself be decisive of the question, but it affords a very

Chapter 245

II. The lawfulness of association among the office-bearers

throughout the Church for the purpose of common government, may be argued from the examples in Scripture of such union among the rulers of neighbouring congregations. One of the fundamental positions laid down by Indepen

Chapter 246

1. That the Church at Jerusalem was made up of different

congregations, meeting for worship in different places, is evinced by the vast multitude of converts very soon gathered there by the labours of the apostles. We are not informed of the number of converts to the faith whi

Chapter 247

2. The very same conclusion which asserts a plurality of

congregations at Jerusalem, is established by the fact of the great number of ministers and office-bearers who for a space of many years can be proved to have had the seat of their ministry at Jerusalem. It is believed b

Chapter 248

III. We have a very conclusive proof of the lawfulness of Presbyterial

association among the rulers of the Church, not merely in the case of the elders of closely neighbouring congregations, but on a larger scale, in the fifteenth chapter of the Acts. The Synod or Council assembled at Jerus

Chapter 249

I. The expression "civil establishments" may be used in two senses

materially different, as denoting either a Church or profession of religion recognised and set up as the national profession without pecuniary endowment; or a Church or profession recognised and set up as national with p

Chapter 250

II. But there is another misunderstanding in connection with the

expression "distinctive principles," as if Unionists were willing to surrender something essential to a Church, or at least to our Church. "A distinctive principle" may mean either what is distinctive of the Church, in t

Chapter 251

I. That civil government is an ordinance of God for His own glory

and the public good; that to the Lord Jesus Christ is given all power in heaven and on earth, and that all men in their several places and relations, and therefore civil magistrates in theirs, are under obligations to su

Chapter 252

II. That the civil magistrate ought himself to embrace and profess the

religion of Christ; and though his office is civil and not spiritual, yet, like other Christians in their places and relations, he ought, acting in his public capacity as a magistrate, to further the interests of the rel

Chapter 253

III. That while the civil magistrate, in legislating as to matters within

his own province, may and ought, for his own guidance, to judge -- 827 of 935 -- what is agreeable to the Word of God, yet, inasmuch as he has no authority in spiritual things, and as in these the employment of force i

Chapter 254

IV. That marriage, the Sabbath, and the appointment of days of

national humiliation and thanksgiving, are practical instances to which these principles apply. (1.) In regard to marriage, the civil magistrate may and ought to frame his marriage laws according to the rule of the Divin

Chapter 255

V. That the Church and the State, being ordinances of God, distinct

from each other, are capable of existing without either of them -- 828 of 935 -- intruding into the proper province of the other, and ought not so to intrude. Erastian supremacy of the State over the Church, and Antich

Chapter 256

VI. That the Church cannot lawfully surrender or compromise her

spiritual independence for any worldly consideration or advantage whatsoever. And further, the Church must ever maintain the essential and perpetual obligation which Christ has laid on all His people to support and exten

Chapter 257

II. DISTINCTIVE ARTICLES

Free Church and English Presbyterian Church Committees. "As an act of national homage to Christ, the civil magistrate ought, when necessary and expedient, to afford aid from the national resources to the cause of Christ,

Chapter 258

III. STATEMENTS AS TO THE RELATION OF THE SEVERAL

NEGOTIATING CHURCHES TO THE EXISTING CHURCH ESTABLISHMENT IN SCOTLAND By the Free Church and English Presbyterian Church Committees. "It follows, from the preceding articles, that any branch of the Christian Church conse

Chapter 259

I. These consequences are really contained in Scripture, and

therefore they are "good." They are contained, not in the words of the inspired writers, but in the relations of these words to each other, and in the meaning conveyed by the statement as a whole; and therefore they are

Chapter 260

II. Scripture evidence respecting the procedure of our Lord and His

inspired followers very distinctly warrants the principle and practice of drawing consequences from the Word of God, as of equal authority with express Scripture statements. "Do ye not err," said our Lord to the Sadducee

Chapter 261

I. The Fourth Book of Calvin's 'Institutes' is entitled, 'De externis

Mediis vel Adminiculis, quibus Deus in Christi Societatem nos invitat, et in eâ retinet.' It consists of three parts: 1. 'De Ecclesiâ;' 2. 'De Sacramentis;' 3. 'De Politicâ Administratione.' Under the 1st head, or the Ch

Chapter 262

II. Calvin's 'Tracts on the Sacrament' comprise:

(1.) A short Treatise on the Lord's Supper, 1540. (2.) The 'Consensus Tigurinus,' or Mutual Consent regarding the Sacraments between the Churches of Zurich and Geneva, 1549. (3.) Exposition of the Heads of Agreement, 155

Chapter 263

III. The Third Part of Turrettin's 'Institutio Theologicæ Elencticæ'

may be divided into four heads: (1.) The Nature of the Church, loc. xviii. qu. i.–xv. (2.) The Government of the Church, qu. xvi.–xxviii. (3.) The Power of the Church, qu. xxix.–xxxiv. (4.) The Sacraments, loc. xix. Unde

Chapter 264

PART I.—NATURE OF THE CHURCH

Under this head may be named: Mastricht, 'Theologia Theoretico-practica,' Trajecti ad Rhenum, 1715. A work of much ability and learning. The seventh book takes up the doctrine of the Church under the following divisions:

Chapter 265

1605. Perrone, 'Prælectiones Theologicæ,' tom. ii. Parisiis 1842.

Möhler, 'Symbolism,' Robertson's Transl. 2d ed. Lond. 1847, vol. i. pp. 286–361, vol. ii. pp. 1–148. [Symbolik, 6te Ausgabe, Mainz. 1843.] De Maistre, 'The Pope,' Dawson's Transl. Lond. 1850.— Möhler is by far the ablest

Chapter 266

PART II.—POWER OF THE CHURCH

Voetius, 'Politica Ecclesiastica,' Amstelodami 1663–1676, in four volumes.—Gisbert Voets or Voetius was Professor of Theology and Oriental Languages at Utrecht. He was a man of extraordinary learning, of very great abili

Chapter 267

1644. These works take up kindred topics with those discussed by

Gillespie; the last-named deals especially with the Independent theory of Church power. They are valuable and learned, but somewhat wanting in the clearness and method which characterize all Gillespie's productions. Cunn

Chapter 268

DIV. I.—Church Power exercised in regard to Doctrine

Whitaker, 'Disputation on Holy Scripture against the Papists, especially Bellarmine and Stapleton,' Parker Soc. ed. Cambridge 1849. Tillotson, 'The Rule of Faith' (in reply to Sergeant), Lond. 1666. Chillingworth, 'The R

Chapter 269

1850. Professor Butler does not confine himself to a reply to

Newman's theory, but takes up many points connected with the general question of progress in theology, and the place of creeds and confessions. Compare also Principal Cunningham's review of Newman's 'Essay' in his 'Discu

Chapter 270

DIV. II.—Church Power exercised in regard to Ordinances

'Jus Divinum Ministerii Evangelici; or, The Divine Right of the Gospel Ministry.' Published by the Provincial Assembly of London, Lond. 1654. A very able and useful work, dealing especially with the views of the Independ

Chapter 271

1849. A singularly clear, logical, and scholarly discussion of the

Scriptural meaning of the word 'Baptism,' and the modes in which the rite may be lawfully performed. [Cf. Princeton Essays, 2d Series, Ess. xvi.] With respect to the practice of the early post-apostolic Church as to Infa

Chapter 272

DIV. III.—Church Power exercised in regard to Discipline

Durham, 'Treatise concerning Scandal,' Glasg. 1740; see esp. Part ii. This is a very excellent and useful work. There is a great deal of practical Christian wisdom and sound judgment shown, both in the principles which t

Chapter 273

PART IV.—THE PARTIES IN WHOM THE RIGHT TO EXERCISE

CHURCH POWER IS VESTED The question of Church government did not come up for any very formal and detailed discussion until the Reformation, the monarchical system of ecclesiastical polity which had grown up in Europe alo

Chapter 274

1621. It is in English; and the title-page—as is the case with many

other of Calderwood's works—exhibits neither the author's name nor the place of publication, this being a precaution very necessary in his case, in order to avoid the persecuting measures of the Court and the Prelatic pa

Chapter 275

1641. Bishop Hall rejoined in 'A short Answer to the tedious

Vindication of Smectymnuus,' Lond. 1641. The controversy was also taken up by Milton in his 'Animadversions upon the Remonstrant's Defence against Smectymnuus,' Lond. 1641, and 'An Apology for Smectymnuus,' Lond. 1642. T

Chapter 276

1843. Both of these works are especially valuable for the great

collection which they furnish of literary material and references bearing on the subjects discussed. Mason of New York, 'The claims of Diocesan Episcopacy Refuted,' Lond. 1838. King, 'Exposition and Defence of the Presby