Home > Systematic Theology > A Treatise on Church Order: The Church Universal- Chapter III- Section IV- Organization

A Treatise on Church Order: The Church Universal- Chapter III- Section IV- Organization

CHAPTER III

THE CHURCH UNIVERSAL

SECTION IV.–ORGANIZATION

The church universal has no external organization.

Organization has respect to action, and is an arrangement and adaptation of parts fitting them to act together to a common end. A society is said to be organized when its members are brought into such connection and relation, that they can act together as one body. A family is a society in which persons are connected with each other in the relations of husband and wife, parent and child. They act towards each other in these relations for the common good of the family, and each family stands as a distinct whole in the community. The tie of affection which unites the members of the family, is an internal bond of union; but superadded to this, there is an external organization which makes them one family, even though the internal tie of affection were severed. A nation is a society organized for the purpose of civil government, and the common good of the whole. The members may all love their laws, institutions, and governors; and patriotism, an internal bond of union, may make them one. But an external organization is superadded which would constitute them one nation, even if patriotism failed. A local church is an assembly of believers organized for the worship and service of God. Internal piety is a bond of union; but while piety and brotherly love would bind them equally to saints of other churches, they have an external organization which brings them into special relation to each other, and constitutes them one church.

Believers in Christ may be regarded as composing one family. God is their Father, and all they brethren; but the relationship is spiritual. Believers in Christ compose a nation, a holy nation, over which Christ is the king. They obey his laws, and strive to gain conquests in his cause, but they fight not with carnal weapons; and the bond of their union to each other and to their king is spiritual. The members of a local church may be known by the record of their names in the church book; but the church of the first born are written in heaven, and no record on earth determines their membership. It may be known by their fruits of righteousness, but these are the fruit of the Spirit which dwells and operates in each member, and by immersion in which they are formed into one body.

In the preceding section, the unity of the church universal was proved to be spiritual. Unity may exist in material bodies without organization. A pebble is one, though its parts are not organically united; but in living bodies the parts are organically united, and the organism is necessary to their vitality. The church is called the body of Christ: and the members operate on each other and co-operate with each other like the members of the human body; but the organism is spiritual. The qualification of every member to occupy his proper place and perform his proper duties, is ascribed to the Holy Spirit, who divides to every man severally as he will; and who operates in and through all. Christ is the head of this body, and every member is organically united to the head: but “he that is joined to the Lord is one spirit;” and, therefore, the organization is spiritual.

Theological writers have maintained the existence of what they call the Visible Church Catholic, consisting of all who profess the true religion. They regard this as distinct from the body of true saints, which they designate the Invisible Church. The propriety of this designation we have denied, on the ground that true religion is visible in its effects. But the question as to the propriety of the names used to designate these bodies, is altogether different from the question whether these bodies actually exist. We have maintained the existence of what theological writers have called the Invisible Church, consisting of all who are spiritually united to Christ. Is there another body consisting of all who profess the true religion?

The possibility of uniting all who profess the true religion in one mental conception, and of designating them by a collective name, cannot be disputed. In this way we conceive and speak of the vegetable kingdom, the animal kingdom, &c. If it were impossible to unite all who profess the true religion in one mental conception, the doctrine that a visible church Catholic exists would be an absurdity; but this no one will assert. The existence of such a body in our mental conception is one thing, and the existence of it in fact is another. All who profess the true religion do not form one body by mere juxtaposition, as a number of men gathered together form one assembly; but they are scattered abroad everywhere over the face of the earth. The simple fact that they are alike in professing the same religion is sufficient for the purpose of mental classification; but to constitute them really one body, some species of organization is necessary. Do they compose an organized body?

The Holy Scriptures contain no proof that the followers of Christ, after the dispersion of the church at Jerusalem, ever acted together as one externally organized society. Previous to their dispersion, they were of one heart and one soul, and they were one by juxtaposition as a congregated assembly, and they united as one body in the outward services of public worship, and in such church action as the election of deacons. After their dispersion, they continued to be of one heart and one soul; and they continued to act under the influence of one Spirit to one common end. Their spiritual union and their spiritual organization continued; but their external union and external organization ceased. They no longer constituted one assembly, and they never acted together as one society. They constituted separate local churches which acted independently in their distinct organizations, but never formally united in counsel or in action as one body.

The only fact in sacred history which at all favors the opinion that the churches acted in general council, is recorded in the 15th chapter of Acts. The church at Antioch sent messengers to the church at Jerusalem to consult on a point of duty. After consultation, the church at Jerusalem, with the apostles and elders, sent forth a decree which the disciples of Christ everywhere were required to observe. There is not the slightest intimation that delegates went from the other churches, which were now numerous, and scattered through different countries. The whole church met in the council: not the entire body of those in every place who professed the true religion, but the church at Jerusalem. To this church the messengers from Antioch were sent, and before this church they laid the question. When the decision was made, it was announced, not as the decision of the universal church assembled in general council by its delegates, but as the decision of the church at Jerusalem with the apostles and elders. The decision of this church would have been entitled to respect, as the oldest and best informed of all the churches, and especially in the present case, in which the disturbers of the church at Antioch had claimed the authority of established usage in this, the mother church. But the decree of the assembled body was sent forth with an authority above that of any single church or council of churches: “It seemed good to the Holy Ghost, and to us.”[67] The inspired apostles were present in this consultation, and their decision went forth with divine authority: “Whatsoever ye shall bind on earth shall be bound in heaven.”[68] No ecclesiastical council can justly claim this synod at Jerusalem as a precedent for its action, unless it can also claim to act by inspiration, and send forth its decrees with the authority of the Holy Ghost.

No ecclesiastical organization of modern times can, with any show of propriety, claim to be the Visible Church Catholic. No one of them includes all who profess the true religion. Some of them may claim to be The Church; but most of them have more modest pretensions, and claim to be only branches of the church. Each branch, however, has its own organization, and all the branches do not unite in one organized whole. Were there a combination of all the separate ecclesiastical organizations into one body, and were this body to act as an organized whole, it would possess no authority from the Holy Scriptures; but no such combination does in fact exist. The state of the Christian world falsifies the doctrine.

The bishop of Rome and his adherents, claim to be the Catholic or universal church. They are united by external organization, for the organization itself points out the head, the subordinate officers, and the members of the body. These hold their several positions, whatever may be their moral or spiritual qualifications. The organization is a strong one, as the history of its acts demonstrates; and this history, stained with blood, equally demonstrates that the body is not energized by the spirit of peace and love. This external organization needed an external head, and the bishop of the imperial city became the acknowledged vicar of Jesus Christ. Sitting in the temple of God, and showing himself that he is God, he claims a headship which belongs exclusively to the Lord Jesus Christ. This assumption of power is founded on the doctrine of the visible church Catholic. Destroy the foundation, and nothing remains for the superstructure to stand on. We have, therefore, good reason to regard the doctrine with suspicion, and to examine carefully its claims on our faith.

It will be instructive to notice how naturally the papal usurpation arose out of this doctrine. On the supposition that Christ instituted a universal church of external organization, the declarations and promises which have respect to his spiritual church. would naturally be applied to this external body. It would appear incredible that he should leave this body to degeneracy and corruption, after having promised to be with it always to the end of the world, and that the gates of hell should never prevail against it; and after having constituted and declared it the pillar and ground of the truth. If external organization connects the universal church with the church of apostolic times, it will be difficult, if not impossible, to set aside the pretensions of the Romanists. We may argue that they have lost the doctrine and the spirit of the apostles; but if the church is a body of external organization, the continuity of the organization must determine the true church. If its failure to preserve the truth and spirit of the primitive times has unchurched it; then these last attributes are the distinguishing characteristics of the true church, rather than external organization. Here, then, is the grand controversy between Christ and Antichrist. Jesus Christ has not two universal churches. He is not the head of two bodies, the husband of two wives. His true church is a spiritually organized body, and spiritually joined to him its only head. The body claiming to be the church on the ground of external organization is a substitute, and its head is a substitute for Christ. They first take the place of the true church and its true head, and afterwards oppose and persecute. They who see and deplore the mischief which the papal usurpation has wrought, should learn the secret of its power. The substitution of ecclesiastical organization for spiritual religion has wrought all the evil. Let the pernicious effects teach us to guard against the cause which produced them.

The doctrine of the visible church catholic, is much favored by the use of the epithet visible. Things are predicated of the true church which cannot be true of an invisible body. Saul persecuted the church, and this he could not have done if the church had been invisible. We fully admit the visibility of the church, but we distinguish between visibility and organization. Herod persecuted the infants of Bethlehem; but it does not follow that those babes composed an organized society. The rage of the persecuting Saul was directed against the saints, and not against their ecclesiastical organization. To have disbanded their external organization, would not have disarmed his rage. This they might have retained, if they had blasphemed the name of Jesus and renounced his doctrine. The truth and spirit of Christianity are hateful to the world; and without external organization, have been sufficiently visible to awaken the opposition and rage of persecutors.

An argument for an externally organized universal church, is derived from 1 Cor. xii. 28: “God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers; after that miracles, then gifts of healings, helps, governments, diversities of tongues.” The universal church is here meant, and the offices enumerated imply that the body to which they belong is organized; but the organization is not external. The church which includes all who profess the true religion, contains bad members, and bad officers, as well as good ones. Even in the primitive times, there were, among those who professed the true religion, false apostles and false prophets; pastors who devoured the flock; teachers who brought in damnable heresies; and governments that lorded it over God’s heritage, and loved to have the pre-eminence. Considering the church as an externally organized society, these men were as truly officers in it as the most self-denying of its ministers. In the Roman church, the pontiff holds the supreme place, whatever may be his moral character. The priests hold the sacraments, and dispense their mysterious benefits, however unclean may be their hands. If a similar organization existed in apostolic times, the false apostles and other ungodly officers were truly members of the church. Now, did God “set” such men in the church? Did he set them there “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ?” Such men were not the ministers of God, but ministers of Satan, transforming themselves into ministers of righteousness; and the church which excludes them from its boundaries must have those boundaries determined, not by external organization, but by genuine piety. With this view, the whole context of the passage agrees. The qualifications for the officers enumerated are mentioned in the first verses of the chapter, and attributed to the Holy Spirit, dividing, not according to the vote of the church, but according to his own will. The members are brought into the body by immersion in the Spirit; and the sympathy which pervades the body is spiritual. It is no objection to this view, that some of the offices enumerated have respect to local churches, which are confessedly bodies of external organization. The man who labors in the pastorship or government of a local church, if called of God to his office, is a member of the true universal church, and qualified for his office by the Spirit that pervades and animates that body, and is required to labor with reference to the good of the whole. The local church to which he belongs, if organized according to the mind of Christ, consists of real saints; and he labors to introduce no others into their fellowship. Ho officiates to them as members of Christ’s body, and does not bound his aims by the local organization. So Paul taught the elders of :Ephesus to consider themselves laboring for the whole redeemed church: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.”[69] So Peter taught the elders whom he addressed: “Feed the flock of God which is among you. …Neither as being lords over God’s heritage.”[70] Every faithful pastor shares in the universal pastoral commission given to Peter: “Feed my sheep–feed my lambs.” Though laboring for a part of the flock, he labors for the good of the whole. He who, in his official labors, limits his view to the local organization with which he is connected, and which is temporary in its duration, degrades his office; and so far yields to the antichristian spirit which substitutes external organization for spiritual religion, and a visible for an invisible head.

The opinion has been held, almost as a theological axiom, that baptism is the door into the church. It is not the door into the spiritual universal church; for men enter this by regeneration, and are, therefore, members of it before they are fit subjects for baptism. It is not the door into a local church; for, though it is a prerequisite to membership, men may be baptized, and remain unconnected with any local church. But those who hold that there is a visible church catholic, commonly maintain that it receives and includes all the baptized. They differ among themselves respecting the extent and boundaries of the church, because they differ as to what constitutes valid baptism. Since Baptists admit nothing to be valid baptism but immersion on profession of faith, those of them who hold the doctrine of a visible church catholic, make this church substantially identical with the Baptist denomination. This Baptist modification of the doctrine was its earliest form. While immersion was the universal practice of the churches, and infant baptism had not yet prevailed; before sprinkling was substituted for baptism, and babes for believers; the notion obtained, that the kingdom is the visible church catholic, and that men are born into it by water. In this notion, Pedobaptism and Popery originated.

Much mischief to the cause of truth has resulted from a misinterpretation of the words of Christ just referred to: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”[71] Not a word is said in this text about baptism and not a word in the whole discourse, of which this verse is a part, leads to the supposition that baptism was intended. But it is not necessary for our present purpose to enter into a discussion of this question. If we admit that the phrase “born of water” intends baptism, it is clear that this alone does not introduce into the kingdom; for it is also an indispensable condition, that a man be born of the Spirit. We have, therefore, the boundaries of the church so narrowed, that it includes none but those who have been both regenerated and baptized.

Persons who have been both regenerated and baptized, are the baptized part of the true universal church; but they do not of themselves constitute a church. They are not the generic church of Mr. Courtney. Each local church is liable to contain false professors; and, therefore, the genus of local churches does not consist of regenerated persons exclusively. They are not the visible church catholic of theologians. This body consists of all who profess the true religion; and, therefore, includes false professors as well as true Christians. Besides, these regenerated and baptized persons do not, in the sense of theological writers, compose a visible church. Their regeneration is a spiritual qualification, and is not determined by outward ceremony or external organization. This baptized part of the true spiritual church is as invisible, in the technical sense of the term, as the entire body called the invisible church. No man can say with infallible certainty of any one, though baptized, that he is born of the Spirit. These regenerated and baptized persons do not compose the universal church of the Holy Scriptures; and the church that Christ loved and gave himself for, includes many who, like the penitent thief on the cross, never received baptism. They will form a part in the general ecclesia of the heavenly city; and God will be glorified in them by Jesus Christ, throughout all ages, world without end. This universal church is not limited to the baptized; and in no proper sense does the baptized part of it constitute an ecclesia. The true universal church includes the whole company of those who are saved by Christ; and their spiritual organization is not dependent on outward ceremony.

[67] Acts xv. 28.

[68] Matt. xviii. 18.

[69] Acts xx. 28.

[70] 1 Peter v. 1, 3.

[71] John iii. 5.

John L. Dagg- Manual of Theology- Volume 2

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