The visible church, as an organised society, has one supreme end, the Glory of God. Subordinate to and for the promotion of this central doctrine of the Christian faith, the church is established for the perfecting of the saints and the edifying of the body of Christ, to witness to the truth of God's Word, the realities of eternity, the proclamation of the Gospel and the exaltation of Christ. "To the intent that now unto principalities and powers in heavenly places might be made known by the church the manifold wisdom of God. According to the eternal purpose which He purposed in Christ Jesus our Lord." (Eph. 3:10)

The Lord Jesus Christ is the supreme Ruler of the church and the source of its power. He is ''Head over all things to the church" and as supreme Ruler, He communicates all the necessary power for the order and government of His church. The nature of the power that Christ communicates is spiritual to correspond with the nature of His kingdom. "My kingdom is not of this world." The statutes for the regulation and order of the church are contained in the spiritual oracles of the Holy Ghost, "that thou mayest know how to behave thyself in the house of God, which is the church of the living God, the pillar and ground of truth." (1 Tim. 3:15.) The discipline to be exercised in the church is spiritual and touches not the body or the purse but the soul and the conscience, and the members of the household of faith are instructed by the Word of truth, to "obey them that have the rule over you and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you." (Heb. 13:17.)

The Lord Jesus Christ, "the High Priest of our profession", who authoritatively commissioned the apostles, "Ye have not chosen me, but I have chosen you," has as authoritatively communicated the ministerial office. No language could be more indicative than the words of the apostle recorded in Ephesians, Chap. 4:7-11, "Christ ascended up on 'high" and "gave gifts". "He gave some pastors and teachers", and again, "Take heed to all the flock over which the Holy Ghost hath made you overseers". (Acts 20:28.) The Holy Spirit has emphatically pronounced that the ministerial office is communicated to men taken from among their brethren.

THE OFFICE OF ELDER

The office of elder and deacon are the only two officers committed to the church since apostolic days. The office of elder goes back to Old Testament times. Moses called upon the elders to kill the passover lamb (Exod. 12:21). It is also recorded in 2nd Chronicles, Chap. 19:8-11, that Amariah, the chief priest, was over the "chief of the fathers of Israel (elders) in all matters of the Lord." Notwithstanding the successive changes, the office of elder was associated with ecclesiastical matters till the time of Christ. "He showed how many things he should suffer of the elders and chief priests." The office of elder is retained in the New Testament church. The government of the church by elders was recognised by the infant church in apostolic times. We read in the Acts of the Apostles, Chap. 11:29-30, that the church in Antioch, "determined to send relief" unto the church in Judea. "Which also they did, and sent it to the elders by the hands of Barnabus and Saul."

PRESBYTERIAN

The term "Presbyterian" designates principles of church government, and is derived from the Greek word "presbuteros" meaning presbyter or elder. Professor Marcus Dods wrote: "The apostles were Presbyterians before they were Christians" and the Rev. Robert Swanton, commenting on this statement said: "Nothing may be considered as more certainly established than that the Christian church was framed on the model of the Synagogue, and nothing is more certain than that the Synagogue was strictly Presbyterian." Dr. Alfred Edersheim, lecturer on the Septuagint, at the University of Oxford, and an acknowledged authority on such matters states that the Synagogue was ruled by elders, who were duly examined as to their knowledge, and ordained to the office. The "Archisynagogos" or chief ruler of the Synagogue was only first among his equals. There is no superior office to that of elder in the Church of Christ. The term presbyter or elder (Greek, presbuteros) and the term bishop (Greek, episcopos) are interchangeable. The apostle Paul in his letter to Titus, Chap. 1:5, instructs Titus to ordain elders (presbuteros) and the elders that Titus is to ordain are the bishops (episcopos) of verse 7. The apostle Peter in his first letter instructs the elders, to fulfil their office as bishops, 1st Peter 5:1-2.

There is no warrant in Holy Scripture for Episcopacy (government of the church by bishops). Conybeare and Howson, in their acknowledged work, "The Life and Epistles of St. Paul", make a feeble attempt to establish the claims of episcopacy, but make no attempt to establish their claim from the Holy Scripture. On page 340, we find the following statement, "The History of the church leaves us no room for doubt that on the death of the Apostles, or perhaps at an earlier period, one among the Presbyters of each church was selected to preside over the rest, and to him was applied emphatically the title of bishop or overseer, which had previously belonged equally to all." The authority quoted is Baron Bunsen's "Hippolytus". But when they come to deal with the statutes of the Church of Christ, given by the oracles of the Holy Ghost they make this comment, "Bishops or presbyters. These terms are used in the New Testament as equivalent (p. 340). An eminent Church of England clergyman once told the writer that he could establish the claims of Episcopacy from history. But we are not prepared to replace the Divine appointment and Apostolic practice for the traditions of men. It is quite evident that our Lord did not appoint Diocesan bishops, but rather impressed upon His disciples that they were equals. "One is your Master, even Christ; and all ye are brethren" (Matt. 23:8) . The late Dr. Henry Alford, Dean of Canterbury, in his ''Critical and Exergetical Commentary", speaking on the rendering of the Greek word ''Episcopos'', in the 28th verse of the 20th chapter of Acts, makes the following comment, "The English Version (Bible) has hardly dealt fairly in this case with the sacred text, in rendering 'episcopos' 'overseers' where it ought there as in all other places to have been 'bishops' that the fact of elders and bishops having been originally and apostolically synonymous might be apparent to the ordinary English reader." Vol. 2 p. 227.

"Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession - a Son over His own house" (Heb. 3:1-6). In Him alone resides the power and authority to enact the laws, institute the ordinances and appoint the office-bearers of His church.

From the express declarations of Holy Writ it is affirmed that Christ has not placed the government of the church in the hands of Diocesan bishops (episcopacy) but has committed the rule of the church to elders (presbyterian). The church at Philippi was governed by bishops or elders, and it is quite evident that the Apostle Paul recognized no superior office to that of bishop or elder, "to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons" (Phil. 1:1). And surely words could not express more clearly the Presbyterian principles of government than the address delivered by the Apostle Paul to the Presbytery Meeting of the Ephesian Church, called at Miletus, and which is recorded in 20th Chapter of Acts.

The late Principal, William Cunningham, in his work, "Historical Theology" Vol. I, p.264, makes the following statement, "The church is Christ's kingdom - He alone is its sovereign - He has settled its constitution, and established its laws, and He has revealed His whole will to us concerning all these matters in His written Word. No one is entitled to prescribe laws to the church or fix its office-bearers except Him who has purchased it with His own blood; and all its arrangements should be regulated by the constitution which He has prescribed. He has given us no intimation of His will that there should exist in His church a distinct class of office bearers superior to the ordinary pastors whom He has authorized and required to feed the flocks over which the Holy Spirit hath made them overseers. And if He has given no intimation of His will that His church should have a superior order of office-bearers to pastors, then no such order ought to exist; and where it has crept in, it ought to be expelled. It is an interference with His arrangements, a usurpation of His prerogative, for any one to introduce it." . . . "It is surely abundantly evident in Scripture that pastors have a power of ruling - of exercising a certain ministerial authority in administering, according to Christ's word, the ordinary necessary business of His church; and we have irrefragable evidence in Paul's address to the Presbytery of Ephesus, that he contemplated no other provision for the government of the church, and the prevention of schism and heresy, than the presbyters or bishops faithfully discharging the duties of their office in ruling as well as in teaching."

The particular form of Church government, as set forth in Holy Scripture is "Presbyterian". The Lord Jesus Christ, as Head of the Church, not only governs the Church by internal influences of the Holy Spirit but also externally by the appointment of men taken from among their brethren to rule. "Remember them that have rule over you, who have spoken unto you the Word of God." (Heb. 13:7.)

The Lord Jesus Christ has purposed and made provision for the perpetuation of the office of elder (presbuteros) in His visible church. "He has," said Dr. Bannerman, "made provision through every age for the advancement and perfecting of His own work on earth and, armed with His authority, and appealing to Him for their warrant, the ministers of the Church are entitled to claim that they be regarded, in a high and peculiar sense, His representatives and servants in all the work of their ministry, and as His living and standing ordinance for the dispensation of Word and Sacrament in the Church."

The Holy Ghost, through the agency of the Apostle Paul, charges T'imothy to "be strong in the grace that is in Christ Jesus, and all things that thou hast heard of me, among many witnesses, the same commit to faithful men, who shall be able to teach others also" (2 Tim. 2:12). The active labours of Paul and Timothy, as with all other men, was limited, and in order that the Christ's work on earth should continue, others are to be ordained to carry on, in accordance with the will of Christ. The commission given by the Lord as recorded in Matthew Chapter 28:19-20 was not limited to the disciples present on that occasion, but to all who should be appointed until the end of the world, "And, lo, I am with you alway, even unto the end of the world". The letters of Paul to Timothy and Titus, generally known as the "Pastoral Epistles", are mainly for the purpose of giving instructions for the exercising of the ministerial office, stating the qualifications demanded and the duties required. Thus placing it beyond all dispute, as these are the Oracles of the Holy Ghost, that Christ has purposed and made provision for the perpetuation of the office of elder in His visible Church

Since apostolic times there is not any superior office to that of elder (presbuteros) that has Scriptural warrant. But there is a distinction drawn between elders. This distinction is determined according to the gifts of grace. There are elders who are chiefly engaged in ruling and private spiritual labours. James directs any who are sick to call the elders, and there are pastors (ministers) who teach as well as rule. The distinction between the special work of ruling and the ministry of the Word is carefully distinguished by the Apostle Paul in his letter to Timothy (Chap. 5:17). "Let the elders that rule well be counted worthy of double honour especially they who labour in word and doctrine." The congregation of believers is required to abundantly honour the elders "that rule well", and those elders who by the gifts of grace are enabled to "labour in word and doctrine" and rule as well, are worthy of special honour.

It should be remembered that Apostolic practice, as well as what they said and recorded was under the direct, personal supervision of Christ, the King of Zion, and the Church, or any branch of it, is not at liberty to determine or change the laws established, the ordinances and sacraments instituted by His authority. "It is no compliment," said the late Principal John McLeod, of Edin, ''to the apostles, nor is it any signal subjection to the Lord for the Church in any succeeding age to venture to improve on the pattern that their teaching and example afford. What prevailed under their government should surely satisfy still, and it is no healthy instinct that cavils at or refuses to rest in the principles of Divine Institution. Let this principle be adhered to and simplicity and purity will be achieved. Those that are grounded in the conviction that what Christ has prescribed is sufficient as it is best, will feel it no restriction on their liberty to refrain from meddling with what He has sanctioned or authorised, nor will they be greatly moved at criticisms passed on the plainness of their teaching, government or worship. They realise that such criticism reflects on them only when it has first reflected on the wisdom and goodness of their Lord."

THE CALL TO OFFICE

The call to exercise the ministerial office is two fold. First, the foundation of an authoratative call is given by the Word and the Holy Spirit in the heart. "No man taketh this honour unto himself, but he is called" (Heb. 5:4). To assure a man of his warrant or call to serve as an office-bearer in the Church of Christ, the Holy Spirit creates a spiritual longing in the soul to serve in the Church on earth, not for vain glory or self elevation but for the glory of God and the salvation of men. And in what capacity that service shall be rendered is determined in accordance with the gifts that Christ has given. "Having gifts differing according to the grace given" (Rom. 12:6-8). Paul on two occasions in his letters to Timothy reminds him of the gift that is in him. "Neglect not the gift that is in thee" (lst Tim. 4:14, 2nd Tim. 1:6). Therefore the inward or spiritual call consists in God inclining the heart and bestowing the necessary gifts. It is presumption on the part of any man to assume this office without the inward call of the Spirit for it is God alone that can make "able ministers of the New Testament". It is well for a man to examine himself, for it is required that an office bearer, in his official capacity, shall give of his time and talents unreservedly with a "single eye" to the glory of God. All other activities and responsibilities must be subordinate to this end. God will not pass unnoticed those who intermeddle with the work of the sacred office, as Holy Writ records concerning Korah, Numbers 16, Saul, Samuel 13:8-14, and the sons of Sceva, Acts 19: 13-16.

Secondly, the outward call comes from the believers. Christians have the right to choose their own office-bearers and it is their responsibility and privilege to select those, whose gifts and conduct indicate their spiritual qualifications for the edifying of the "body of Christ", which is the church, and to exercise rule over them in the Lord. Dr. Porteous has said, "This forms one of the highest duties and privileges of the Church, and it was actively exercised so soon as the bodily presence of Christ was withdrawn. An apostle, the deacons, the elders, and companions of apostles were thus selected." In Acts 1:15-26 is recorded the outward call of Matthias. A congregation of 120 souls were called upon to make their choice. The Apostle Peter in the course of his address, not only set forth the necessary qualifications for the office but also the responsibility and privilege of the congregation assembled, "Must one be ordained". The Greek word translated "ordained" rneans to make, or set apart, verse 23 informs us that "they (the congregation) appointed two". In consequence of two being chosen, they prayed for guidance, and then "they gave forth their lots and the lot fell upon Matthias". In the 6th Chapter of Acts we are told that the apostles, "the twelve", called the multitude of disciples unto them and told them to elect or appoint deacons, "And the saying pleased the multitude: and they chose Stephen . . ." We also find in the 23rd verse of Acts 14. "When they had ordained them elders in every church." Dr. Alford, Dean of Canterbury, commenting on this verse, in his Exegetical Commentary, said, ''Nor is there any reason here for departing from the usual meaning of electing by show of hands. The Apostles may have admitted by ordination those presbyters whom the Church elected" (Vol.2, p.161). We quote Dean Alford because the defenders of Episcopacy quote this verse as warrant for ordination by Diocesan Bishops. The above examples are amply sufficient to establish the Apostolic practice.

ORDINATION

In ordinary circumstances apostolic authority requires that an elder ought to be ordained to the office by those who already hold that office. The responsibility rests upon them to be satisfied that those ordained to office have the essential call from the Head of the Church. Timothy was instructed to "lay hands suddenly on no man". Timothy had to be satisfied in his own mind that the necessary qualifications and conditions were fulfilled. But we hasten to add, that the Church does not confer the right to the office, but the title to exercise the office. It is simply the recognition of the Divine call. The act of ordination by the laying on of hands by the Presbytery, indicating that recognition.

It should be noted, as Dr. Bannerman points out, "The imposition of hands by the office- bearers of the Church was not a mere empty and unmeaning ceremony, but the last and crowing act by which the previous call of Christ to the individual was recognised and given practical effect to, and he was set apart to the work of the ministry." When the extraordinary call was addressed to Paul and Barnabas (Acts 13:1-3) by God to enter upon their ministry to the Gentiles was intimated to the Church - when the office-bearers at Antioch were told, "Separate me Barnabas and Saul for the work whereunto I have called them" - the Church proceeded to implement and carry out the call from heaven by human ordination to the work. "When they had fasted and prayed, and laid their hands on them, they sent them away." When Timothy was set apart to the work of an evangelist we have again the two fold call from God in the first instance and from the Church afterwards. "The gift" we are told "was given unto him by prophecy" implying a Divine call; and, conjointly with this "it was given unto him by the laying on of the hands of the presbytery", implying an ecclesiastical call (lst Tim. 4:14, 2nd Tim. 1 6.)