There are three special and widely different forms of church government which have gained prevalence in Christian communities during past age, and which are still maintained with varied6 success, each of which [p. 141] claims to have been the original primitive8 form:
1. The prelatical, in which the governing power resides in prelates, or diocesan bishops9, and the higher clergy11; as in the Roman, Greek, English, and most Oriental churches.
2. The presbyterian, in which the governing power resides in assemblies, synods, presbyteries, and sessions; as in the Scottish Kirk, the Lutheran, and the various Presbyterian churches.
3. The independent, in which the body is self-governing, each single and local church administering its own government by the voice of the majority of its members; as among Baptists, Congregationalists, Independents, and some other bodies.
Now which of these modes of church life and administration is taught in the New Testament12, if either? or which best accords with the constitution and government of the Apostolic churches?
Baptists hold that each separate, local church is an independent body, governing itself according to the laws of Christ, as found in the New Testament; that each [p. 142] such church is independent of all other churches, and of all other persons, so far as administration is concerned, owing comity13 and fellowship to all, but allegiance and submission14 to none. The government is administered by the body of the members, where no one possesses a preeminence15 of authority, but each enjoys an equality of rights, and in which, in matters of opinion, the majority decides.
That this style of church structure is according to the New Testament appears evident from a study of the sacred records themselves. The Apostles treated the churches as independent bodies. Their epistles were addressed to the churches as such; they reported their doings to them; enjoined16 upon them the duty of discipline; exhorted17, instructed, and reproved them as independent and responsible bodies. They recognized the right of the churches to elect their own teachers and officers, a primary and fundamental right, which, when conceded supposes all other rights and powers necessary to a self-governing community acting18 under Divinely given laws.
Neander, the distinguished19 historian, says of the first age: “The churches were taught [p. 143] to govern themselves.” “The brethren chose their own officers from among themselves.” “In respect to the election of church officers, the ancient principle was still adhered to: that the consent of the community was necessary to the validity of every such election, and each one was at liberty to offer reasons against it.” Introd. Coleman’s Prim7. Christ’y, p. 19; Ch. Hist., Vol. I., p. 199; Plant. and Train., p. 156.
Mosheim says of the first century: “In those primitive times, each Christian Church was composed of the people, the presiding officers, and the assistants, or deacons. These must be the component20 parts of every society. The principal voice was that of the people, or of the whole body of Christians21.” “The assembled people, therefore, elected their own rulers and teachers.” Of the second century, he adds: “One president, or bishop10, presides over each church. He was created by the common suffrages22 of the people.” “During a great part of this century, all the churches continued to be, as at first, independent of each other. Each church was a kind of small, independent republic, governing itself by its own laws, enacted23, or at least sanctioned, by the people.” [p. 144] Eccl. Hist., Cent. 1, Part 1, Ch. 2, Sec. 5, 6; Cent. 2, Ch. 2, Sec. 1, 2.
Coleman says: “These churches, wherever formed, became separate and independent bodies, competent to appoint their own officers and administer their own government without reference or subordination to any control, authority or foreign power. No fact connected with the history of the primitive church is more fully24 established or more generally conceded.” Prim. Christ. Exemp., Ch. 4, Sec. 4, p. 95.
Archbishop Whately, Doctor Barrow, Doctor Burton, Doctor Waddington—all of them Church of England Divines—fully agree with this testimony25, and confirm the evidence cited:
Geiseler, the historian, says, concerning early changes: “Country churches, which had grown up around some city, seem, with their bishops, to have been usually, in a certain degree, under the authority of the mother church. With this exception, all the churches were alike independent, though some were especially held in honor, on such grounds as their Apostolic origin, or the importance of the city in which they were situated26.” Ch. Hist., Period 1, Div. 1, Ch. 3, Sec. 52.
[p. 145] Further discussion on this subject is not needed. The point is proved, and the independent form of church government is manifestly primitive and apostolic, as advocated and practiced by Baptists.
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1 Christian | |
adj.基督教徒的;n.基督教徒 | |
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2 corporate | |
adj.共同的,全体的;公司的,企业的 | |
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3 ordinances | |
n.条例,法令( ordinance的名词复数 ) | |
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4 contradictory | |
adj.反驳的,反对的,抗辩的;n.正反对,矛盾对立 | |
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5 denominations | |
n.宗派( denomination的名词复数 );教派;面额;名称 | |
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6 varied | |
adj.多样的,多变化的 | |
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7 prim | |
adj.拘泥形式的,一本正经的;n.循规蹈矩,整洁;adv.循规蹈矩地,整洁地 | |
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8 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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9 bishops | |
(基督教某些教派管辖大教区的)主教( bishop的名词复数 ); (国际象棋的)象 | |
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10 bishop | |
n.主教,(国际象棋)象 | |
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11 clergy | |
n.[总称]牧师,神职人员 | |
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12 testament | |
n.遗嘱;证明 | |
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13 comity | |
n.礼让,礼仪;团结,联合 | |
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14 submission | |
n.服从,投降;温顺,谦虚;提出 | |
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15 preeminence | |
n.卓越,杰出 | |
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16 enjoined | |
v.命令( enjoin的过去式和过去分词 ) | |
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17 exhorted | |
v.劝告,劝说( exhort的过去式和过去分词 ) | |
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18 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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19 distinguished | |
adj.卓越的,杰出的,著名的 | |
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20 component | |
n.组成部分,成分,元件;adj.组成的,合成的 | |
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21 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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22 suffrages | |
(政治性选举的)选举权,投票权( suffrage的名词复数 ) | |
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23 enacted | |
制定(法律),通过(法案)( enact的过去式和过去分词 ) | |
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24 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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25 testimony | |
n.证词;见证,证明 | |
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26 situated | |
adj.坐落在...的,处于某种境地的 | |
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