Jesus Christ King of the Church

by Rev. James Moir Porteous

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In 1869 the Free Church of Scotland presented a prize for the best essay on the fundamental principles of presbyterian order and government. The judges were unanimous in awarding the prize to James Moir Porteous for his essay, which was revised and enlarged for publication. This book contains the first two parts; the third part is on this website [ click here ], and is not published in this edition as it relates to a survey of presbyterian churches throughout the world during the late 19th century, and is primarily of historical interest. A warm, scriptural, and panoramic treatment of: Women and the Ministry, gifts of the Spirit, Apostles, Evangelists, Prophets, Priests, Bishops, Deacons, and Elders; who should preach, the 'call' to the Ministry, the Synagogue, the early church in Jerusalem, Corinth, Ephesus, Philippi, Laodicea and Rome; 'The Brethren', 'Quakers' and 'Independents' – all incisively examined in the light of Scripture.

An outstanding and eminently readable work. No marvel it received the first prize.

Introduction

I N 1869 the Free Church of Scotland presented a prize for the best essay on the fundamental principles of presbyterian order and government. The prize amounted to the princely sum of fifty pounds sterling. The judges were unanimous in awarding the prize to James Moir Porteous for his essay, which was revised and enlarged for publication. This book contains the first two parts; the third part is on this website [ click here ], and is not published in this edition as it relates to a survey of presbyterian churches throughout the world during the late 19th century, and is primarily of historical interest.

James Moir Porteous was born in Edinburgh in 1822, and educated in Edinburgh at the University and New College. He married Margaret Skilling in 1853. Entering the ministry relatively late in life, his first ministerial charge was in south west Scotland in the parish of Wanlockhead and Leadhills, where he was inducted in 1868.

In 1881 he was translated to his native Edinburgh to the congregation of Cowgatehead. In 1893 the Cowgatehead congregation joined with Free St. John's congregation, which became Free St. Columba's in 1907.

James Moir Porteous ministered in Edinburgh during a critical period of the history of the Free Church of Scotland. Prior to his death he aligned himself with those who would later become the Constitutionalist party within the Free Church. At the General Assembly of 1889 he signed a protest against the appointment of a committee to investigate the doctrine of, and the requirement of adherence to, the Westminster Confession of Faith; and at the Assembly of 1891 he signed a similar Protest against the Assembly's discussion of the proposed Declaratory Act. He died in Edinburgh on 29th November, 1891.

The text of the present work is as in the original except for minor alterations to chapter headings, etc.; some material from the original Table of Contents and the former Introduction by Horatius Bonar have been omitted. Several Indexes are provided.

Following is the first chapter from this book.

Chapter 1:
'What saith the Scriptures?'

H AS any form of Church Government been instituted by the Lord Jesus Christ? If so, what is that particular form? These questions may be answered thus: – One definite form may be selected, its characteristic features delineated, and that form vindicated, by comparing its provisions with Scripture, history, and opposing plans. One theme is thus kept continuously before the mind. This gives concentration in defence. But this course seems already to determine the result. The conclusion is rather assumed than reached by patient investigation. Evidence is sought only to sustain what is believed to be right.

Instead of this, a careful investigation may take hold of fundamental principles, and these in combination may present an actual result. The field of Scripture may be traversed for positions, facts, details. From the stronghold thus constructed, adversaries may be repelled. History may then be traversed for confirmation. If opponents are not effectually dislodged, their outposts may be taken, or put to silence.

Let us pursue this last method of inquiry. Let passages of Scripture be considered in their connection, so as to deduce great leading principles, and, if possible, to solve these questions. Let us take note of the Kingdom, its Governor, and Laws. Let us, apart from the din and dust of human contendings and battle-cries, ask after that government of the kingdom which embodies the mind of the Lord; and then let us compare the result with prevalent forms, and bring it into contact with the facts of history. Assuming that a form has been appointed, two leading aims are before us:

First, To ascertain the outstanding features of that which Christ and His apostles sanctioned;

Second, To mark what modern form most closely conforms to. Careful consideration that the answer be, conformable to truth, hearty adoption, energetic and faithful operation, can alone make this inquiry promotive of the glory of God and the good of man.

Many have, by birth and training, a goodly heritage, but rest content, without proof of right, by reference to the title deeds. Most men hold their opinions on this, as on other subjects, simply because their fathers maintained them. Searching investigation is beyond their resolution. Bound to a church by many ties, others shrink from inquiry. They fear the discomfort of a discovery that proper authority is wanting. Others, again, cast about for that church which, in government, as in doctrine and worship, lies nearest to the Word of God. Others still, pronounce that their hill-side is the whole mountain range. Surrounding hills cannot be parts of the whole, being destitute of their high peaks and deep clefts. The Christianity of many is even denied, because wanting their peculiar form. In their ever-thickening mist of scornful denunciation, perplexed travellers stumble and lose their way. For the relief of such travellers, it would be well to have a finger-post erected, pointing out the proper path.

Christian men are too apt to put questions of church government aside, and to reckon these subordinate, if not wholly needless. Doubts are allayed by the declaration that this is a matter of small importance. But it must be asked, Can any revealed truth be unimportant? Some truths alone are absolutely essential for salvation; but every revealed truth is essential to some end. There is, certainly, an immense advantage in being well assured that what we profess to hold has a solid foundation in the Divine Word. Whatever is true is then more firmly possessed. To handle the legal documents, to put your finger on the very words of conveyance, confirms your assurance of possession. In this matter, according as views are unsteady or settled, so will they influence other views of truth and duty. This government is but the outer court of the temple. There you may meet with your Great High Priest; there His sacrifice may be appropriated; from thence, by Him, you may be led within the holiest of all. Entering boldly, you may obtain mercy and find grace in your every time of need.

Let not the outer court be despised nor disowned. The Lord Himself hath planned it. According to His pattern He commanded its construction. He qualified and authorised its builders and instructors. This is a very large part of God's own house. To it all Israel have free and continual access. Because there the Lord has recorded His name – comes and blesseth His people – let it have at least some reverential regard. There is, doubtless, an ever-growing tendency to put the mere forms of an outward organisation in the stead of spiritual life. It is a possible thing to have the utmost purity of creed and of church government, and yet to have no part in Christ – as, grace being sovereign, it is a possible thing to be saved without these privileges. But they are privileges, nevertheless, and perfectly consistent with, and promotive of, the highest development of living faith. Godly jealousy is necessary to prove that our souls are indeed united to Christ; but that possession of a vital union renders responsibility all the greater that our church government be that which He has prescribed. We must 'buy the truth, and sell it not.' Prone to look through the magnifying-glass of prejudice, and so to pronounce and act, let us 'put on – bowels of mercies, kindness, humbleness of mind',– avoid harsh denunciation, – restoring in the spirit of meekness. If connected with a branch of the Church of Christ whose polity as well as doctrine will stand the test of Scripture, then, instead of despising others, 'let him that thinketh he standeth take heed lest he fall'; and, when grieved with evils and inconsistencies in churches, as in individuals, let us carry these burdens to the divine footstool, with the cry,

'O Lord, revive Thy work – in wrath remember mercy.'

QUESTIONS.

1. What interrogations are put regarding church government?
2. State two methods of reply, and say which is to be followed here, with the leading aims to be kept in view.
3. Give reasons why this inquiry should be earnestly prosecuted.
4. Answer the objection that matter is unimportant.
5. What tendency requires to be guarded against?
6. In what spirit should the inquiry be prosecuted?