That the church was actually organized into local assemblies in apostolic days is abundantly shown by the New Testament record. They had regular meetings at stated times (Heb. 10:25; Acts 20:7; I Cor. 16:12); officers (Acts 20:28; 1 Pet. 5:2; Eph. 4:11, 12); recognized authority (1 Tim. 5:17; Heb. 13:17); discipline (1 Cor. 5:13; 2 Thess. 3:6, 10-14); a system of contributions (1 Cor. 16:1, 2); ordinances (Acts 20:7; 1 Cor. 10:16; 11: 23-29); a common work, etc. On one occasion Paul instructed Titus to "_set in order_ the things that are wanting, and ordain elders in every city" (Tit. 1:5).
The words of Jesus "I will build my church" point us to the Christ as its real founder. Since the life and genius of the church is the superhuman element, which element must at all times be given precedence over mere outward forms and human characteristics, and since this life proceeds from Christ as the Redeemer of men, therefore in all fundamental aspects he is the personal founder of the church. But more than this, working by proxy, Jesus gave even external form to his church, employing for this purpose his chosen apostles, to whom he gave special instruction and authority. Even during his personal ministry Jesus performed some of his work by proxy. It is expressly stated that he baptized many (John 3: 22; 4: 1), and yet explanation is made that "Jesus himself baptized not, _but his disciples_" (John 4: 2).
So also in the organization of the church. The germ of that organization existed during Christ's personal ministry. Doctrine was given, ministers preached, baptism was administered, and people believed, but this embryonic organization could not be completely established as a church before the outpouring of the Holy Spirit. Therefore provision was made for its progressive development under the tutelage of specially inspired apostles. Doctrine was given gradually, yet invariably through the oral and written teaching of these inspired apostles. Therefore we can not but believe that the same invariable guidance of the Holy Spirit also perfected through them God's own plan of church organization and work. The gradual development of church organization under the labors of the apostles, therefore, no more proves the theory of a constant historic development than does the fact of a gradual unfolding of the Christian faith and doctrine by the apostles prove a constant and unending revelation of the gospel through all succeeding ages. One writer has well said, "The same promise of the Spirit which renders the New Testament an unerring and sufficient rule of faith renders it also an unerring and sufficient _rule of practise_ for the church in all places and times." We must therefore regard the organization of the church, as we do the unfolding of the gospel message, as complete in all its fundamental and essential aspects before the close of the sacred canon.