The church was governed wholly by divine authority at the beginning. Should it substitute human for divine authority it would cease to be the church of God. A substitute for a divine thing can never itself be divine; therefore, anything substituted for the church as it was in the beginning is not that church. Just as certainly therefore, as Christ will own and accept his church when he comes again, so certainly will it be governed by his authority. Christ will accept only the church which he established. That which he established was governed wholly by divine authority: therefore the church of today must be so governed. 3. It Should Have Only the Names It Had at the Beginning. In the New Testament there are various names applied to the church and to its members. All these names have their significance, for the Holy Spirit never used them by accident, and for these names, and for these only, is there divine authority. The true church of to-day will be governed by divine authority; therefore, only these will the church accept. This with it is not simply a matter of taste, but of loyalty to Christ. Names unknown to the New Testament have come of the apostasy. 4. It Must Have the Form of Government Given to the Church in the Beginning. It must necessarily be true, since it recognizes only the same authority. The church of to-day could not disregard the government of the New Testament church and still be the same church. Its congregations are not bound in the coils of an ecclesiasticism as merciless as it is unscriptural. Its bishops are not diocesan, but congregational. There are not a plurality of churches, under one bishop, but a plurality of bishops in one church. Its government is not in the hands of a legislative body, but it is under the legislation of Christ, executed by the several congregations. 5. It Has the Unity of the Church of the New Testament. This conclusion is reached from several considerations. (1) Since the church is governed only by divine authority, has the same form of government that it had in the beginning, and wears only the names found in the New Testament, the unity that characterized the first church follows as a consequence. (2) The destruction of the unity of the church was the work of the apostasy; hence when the church is reclaimed from the apostasy it will be freed from this disunion. (3) There can be no doubt that Christ’s prayer for the unity of his people can now be fulfilled as it was at the beginning. This unity can never exist through denominational walls. There were no denominational walls between the Father and the Son, neither was there any between the first disciples. Hence, if that prayer is answered in the restoration of the church, and it must be, there must be the same unity that characterized the church in the beginning.