the truly saved were members of Christ and members of each other. This standard being the same for all, it led to absolute equality among members. Hence Paul could say, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3: 28).

The law of the church, as already stated, was simply "the law of Christ'; first as delivered orally by specially inspired apostles, and afterwards expressed by them in the Christian Scriptures.

The closest relationship necessarily existed between the organization of the church and its Organization

and government

method of government. It is impossible for us to get a clear conception of either independently of the other; and in order to understand the subject at all, we must bear in mind the fundamental nature of the church itself, what it was and what it was designed to accomplish. The church was not, as we have seen, a mere aggregate of individuals that happened to gather or that assembled for ordinary purposes. A social club or a business organization would have possessed all those features. The church was the body of Christ, the body to which he gave spiritual life and through which he designed to manifest his power and glory. Hence its visible organization was secondary, merely incidental as the means for the accomplishment of those higher ends involved in the transcendental element of the

church. The relation of the divine and the human characteristics was, therefore, the relation of soul and body-Christ, the soul; redeemed humanity, the body. The establishment of this relationship was the manifestation to the world of the "body of Christ." It was organization of the church.

From the foregoing considerations, we are certain that in the apostolic church the real emphasis was placed on life and that the governmental power and authority of the church was derived from its divine life in Christ and not from its organization. Apostolic church government was, therefore, more than the adoption of some particular form of external organization and administration.

Divine administration

The origin of the church was divine. Jesus said, "I will build my church." And though, as we have seen, he employed human agents in its completion, these agents were so specially inspired and directed by Christ through the Holy Spirit that it was in reality his work. Jesus was not only the initial founder of the church, but he was its permanent head and governor. Isaiah, predicting the coming of Christ, declares that "the government shall be upon HIS shoulder" (Isa. 9:6). And again, we read that "HE is the head of the body, the church . . . that in all things he might have the preeminence" (Col. 1:18). He it was who called and commissioned Paul and then personally directed his ministerial

labors (Acts 26: 13-19; 16: 6-9). He it was who walked in the midst of the seven golden candlesticks, encouraging or reproving the congregations of Asia (Rev. 1: 17, et seq.). He is "alive forever more" (Rev. 1:18); "the same yesterday, and today, and forever" (Heb. 13:8); "upholding all things by the word of his power" (Heb. 1:3). "To him be glory in the church . . . throughout all ages, world without end. Amen" (Eph. 3:21).

Thus, the general nature of church government was an absolute monarchy, or, to use a better term,

a theocracy. Christ was king

Christ the living head and lawgiver, governor and administrator. Whoever the instruments employed in carrying out his purposes, whatever the scope of their particular activities, all were governed directly by Christ through the Holy Spirit. It was his church. He was its living head. No other church was known in those days. It was only when the living, vital union of Christ with his church was lost to view that men began endeavoring to strengthen the bonds of external union by unscriptural human organization, just as when life is departed from the physical body we seek by an embalming process to prevent its speedy dissolution.

In order to understand church government, therefore, we must begin at the central source of authority and proceed to its varied manifesta

tions. We have seen that Christ employed human agents in accomplishing his work; hence, in thus performing the work of Christ as commanded by

Delegated authority

Christ, and as personally directed

by the Spirit of Christ, these men possessed the authority of Christ. Any church governmental authority that does not proceed directly from Christ through his Holy Spirit is but human authority, an usurped authority, and has no place in the real church of Christ.

The apostles were the first to whom Christ delegated authority. They became his special

Ministerial oversight

representatives. They established the church and became responsible for its general direction and oversight, "the Lord working with them, and confirming the word with signs following" (Mark 16:20). But these twelve did not stand alone in the government of the church. Soon a host of ministers were raised up, and these also possessed divine authority for their representative lines of work. To the elders of Ephesus, Paul said, "Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God" (Acts 20: 28). Peter also writes: "The elders which are among you I exhort. feed the flock of God which is among you, taking the oversight thereof" (1 Pet. 5:1, 2). "The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them . . .

so they, being sent forth by the Holy Ghost, departed" (Acts 13: 2-4). "AND HE GAVE some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph. 4:11, 12). In accordance with this standard, we read, "Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account" to him who is "that great shepherd of the sheep" (Heb. 13:17, 20). The ministers were under-shepherds appointed to feed the flock of God, for which service they had to give account to the great Shepherd.

The foregoing scriptures and many others show conclusively that, while in the apostolic church spiritual oversight was, in general, vested in the ministry, it did not originate with them; that it did not proceed from the general body of believers by a majority vote or by conference appointment; but that it came by the Holy Spirit direct from the great head of the church, who alone determined the general bounds of that authority and responsibility. This ministry, or presbytery, consisted of two classes-local ministers and general ministers. Before proceeding from this general classification to a discussion of the more specific duties and responsibilities of the individual ministers comprising this presbytery, I shall call at