This most important subject has been examined with some degree of

thoroughness in Part 5, to which the reader's attention is drawn, as the

space available will not allow of a repeat here, but one or two observations

of a practical nature may not be amiss.

We gather from the epistle addressed to Philemon that the church met in

his house (Philem. 2), and from Colossians 4:15 that the church at Laodicea

met in the house of Nymphas, and from the emphasis upon domestic and homely

virtues expected of a bishop (1 Tim. 3) we realize that the practice was

universal.  The epistle to the Ephesians says nothing about a meeting place,

but it does say that the believers who made up the Church of the Body of

Christ were 'builded together for an habitation of God through the spirit'

(Eph. 2:22).  In the practical section 'the unity of the Spirit' is

emphasized, but not a church membership.  There are 'pastors and teachers'

but their work is defined (Eph. 4:12,13).  The nearest approach to any kind

of collective worship is found in Ephesians 5:19 where 'in psalms and hymns

and spiritual songs' the believer makes melody in the heart unto the Lord.

This reference is repeated in Colossians 3:16.  The only thing recorded in

Colossians as taking place in the church is the reading of the epistles

addressed to Laodicea and Colossae (Col. 4:16).  The presence of 'bishops and

deacons' in the salutation of Philippians presupposes some law and order, and

as a church the Philippians were commended for their kindly support of the

apostle (Phil. 4:15).  The office of a bishop is defined, and its

qualifications set out at some length.  He was one who 'takes care' of the

church of God, and was 'apt to teach', but no qualifications especially

associated with public worship are mentioned.  The same is true concerning

deacons (1 Tim. 3:1 -13).  Timothy was exhorted to be an example of the

believers in word, in conversation, in love, in spirit, in faith, in purity,

but the only reference to ministry seems to be the words that followed this

'Till I come, give attendance to reading, to exhortation, to doctrine'

(1 Tim. 4:13).

Elders that rule well are to be counted worthy of double honour,

especially they who labour in the word and doctrine (1 Tim. 5:17).  In the

epistle to Titus we find mention again of elders (Tit. 1:5) with their

qualifications (Tit. 1:6 -9) which are practically the same as those set out

in 1 Timothy 3, but while exhortation and the conviction of gainsayings is

mentioned and practical godliness is enjoined (Tit. 2), the maintaining of

'good works' (Tit. 3:8), and the rejection of a confirmed heretic form part

of the apostle's instruction, there is a complete silence as to any form of

worship, any regulation of services, anything approaching an 'order of

service' as understood by that term today.

As for 2 Timothy, it is too well -known among students to need proof

that the church as an organized assembly is not stressed, but an intensely

individual element characterizes this last of Paul's epistles.  Soundness of

doctrine, soundness in practice, godliness in every department of life, these

and parallel virtues are met with but not the slightest word to give us any

inkling of how the church worshipped God.  With the strong reprobation of

'tradition' and 'commandments of men' in Colossians before us, we dare not

accept the traditional customs of any existing church.  The central feature