There is another theory, however, very different from that first mentioned, which asserts that the form and arrangements of ecclesiastical government have not been left to be fixed by the wisdom of man, nor reduced to the level of a question of mere Christian expediency, but have been determined by Divine authority, and are sufficiently exhibited in Scripture. The advocates of this view believe that, in respect of its government and organization, as well as in respect of its doctrine and ordinances, the Church is of God, and not of man; and that Scripture, rightly interpreted and understood, affords sufficient materials for determining what the constitution and order of the Christian society were intended by its Divine Founder to be. In express Scripture precept, in apostolic example, in the precedent of the primitive Churches while under inspired direction, and in general principles embodied in the New Testament, they believe that it is possible to find the main and essential features of a system of Church government which is of Divine authority and universal obligation. They believe that the Word of God embodies the general principles and outline of an ecclesiastical polity, fitted to be an authoritative model for all Churches, capable of adapting itself to the exigencies of all different times and countries, and, notwithstanding, exhibiting a unity of character and arrangement in harmony with the Scripture pattern. Church government, according to this view, is not a product of Christian discretion, nor a development of the Christian consciousness; it has been shaped and settled, not by the wisdom of man, but by that of the Church’s Head. It does not rest upon a ground of human expediency, but of Divine appointment.
James Bannerman, The Church of Christ: A Treatise on the Nature, Powers, Ordinances, Discipline, and Government of the Christian Church, vol. 2 (Edinburgh: T&T Clark, 1868), 203–204.