Our second remark is, that the office is of divine appointment, not merely in the sense in which the civil powers are ordained of God, but in the sense that ministers derive their authority from Christ, and not from the people.

As the Church is the aggregate of believers, there is an intimate analogy between the experience of the individual believer, and of the Church as a whole.

That the apostolic office is temporary, is a plain historical fact.

Our first remark on this subject is that the ministry is an office, and not merely a work.

The Church is everywhere represented as one. It is one body, one family, one fold, one kingdom. It is one because pervaded by one Spirit. We are all baptized into one Spirit so as to become, says the apostle, on body.

All Church power is, therefore, properly ministerial and administrative. Everything is to be done in the name of Christ, and in accordance with his directions.

If the Church is a living body united to the same head, governed by the same laws, and pervaded by the same Spirit, it is impossible that one part should be independent of all the rest.

The functions of these elders, therefore, determine the power of the people; for a representative is one chosen by others to do in their name what they are entitled to do in their own persons; or rather to exercise the powers which radically inhere in those for whom they act.

The Church, however, is a self-governing society, distinct from the State, having its officers and laws, and, therefore, an administrative government of its own.

So too, in forming a constitution, or in enacting rules of procedure, or making canons, the people do not merely passively assent, but actively cooperate. They have, in all these matters, the same authority as the clergy.

The Popish theory, which assumes that Christ, the Apostles and believers, constituted the Church while our Saviour was on earth, and this organization was designed to be perpetual.

It is a thoroughly anti-christian doctrine that the Spirit of God, and therefore the life and governing power of the Church, resides in the ministry, to the exclusion of the people.

The Galatians are severely censured for giving heed to false doctrines, and are called to pronounce even an apostle anathema, if he preached another gospel.

The right of the people to a substantive part in the government of the Church is recognized and sanctioned by the apostles in almost every conceivable way.

Ruling elders are declared to be the representatives of the people.

The office of presbyters is a permanent one.

All Church power arises from the indwelling of the Spirit; therefore those in whom the Spirit dwells are the seat of Church power. But the Spirit dwells in the whole Church, and therefore the whole Church is the seat of Church power.

The Independent or Congregational theory includes two principles; first, that the governing and executive power in the Church is in the brotherhood; and secondly, that the Church organization is complete in each worshipping assembly, which is independent of every other.

When the great promise of the Spirit was fulfilled on the day of Pentecost, it was fulfilled not in reference to the apostles only.

If all Church power vests in the clergy, then the people are practically bound to passive obedience in all matters of faith and practice; for all right of private judgment is then denied.

There can, therefore, be no doubt that Presbyterians do carry out the principle that Church power vests in the Church itself, and that the people have a right to a substantive part in its discipline and government.

The Church, during the apostolic age, did not consist of isolated, independent congregations, but was one body, of which the separate churches were constituent members, each subject to all the rest, or to an authority which extended over all.

Christ has not only ordained that there shall be such officers in his Church – he has not only specified their duties and prerogatives – but he gives the requisite qualifications, and calls those thus qualified, and by that call gives them their official authority.

Our second remark is, that the office is of divine appointment, not merely in the sense in which the civil powers are ordained of God, but in the sense that ministers derive their authority from Christ, and not from the people.

But to be the Vicar of Christ, to claim to exercise his prerogatives on earth, does involve a claim to his attributes, and therefore our opposition to Popery is opposition to a man claiming to be God.

The Reformers, therefore, as instruments in the hands of God, in delivering the Church from bondage to prelates, did not make it a tumultuous multitude, in which every man was a law to himself, free to believe, and free to do what he pleased.

Romanists tell us that the Pope is the vicar of Christ; that he is his successor as the universal head and ruler of the Church on earth. If this is so, he must be a Christ.

Original sin is the only rational solution of the undeniable fact of the deep, universal and early manifested sinfulness of men in all ages, of every class, and in every part of the world.

All the reasons which require the subjection of a believer to the brethren of a particular church, require his subjection to all his brethren in the Lord.

The ultimate ground of faith and knowledge is confidence in God.