adjustable card catalogue over the old method of keeping track of books in a library.

A.J. Gordon, Ministry of the Spirit, 137, note ? ?By the candlesticks in the Revelation being seven, instead of one as in the tabernacle, we are taught that whereas, in the Jewish dispensation God?s visible church was one. In the Gentile dispensation there are many visible churches and that Christ himself recognizes them alike? (quoted from Garratt, Com. on Rev., 32). Bishop Moule, Veni Creator, 131, after speaking of the unity of the Spirit, goes on to say: ?Blessed will it be for the church and for the world when these principles shall so vastly prevail as to find expression from within in a harmonious counterpart of order. A far different thing from what is, I cannot but think, an illusory prospect ? the attainment of such internal unity by a previous exaction of exterior governmental uniformity.?

Fifth, it logically leads to the theory of Romanism. If two churches need a superior authority to control them and settle their differences, then two countries and two hemispheres need a common ecclesiastical government, and a world church, under one visible head, is Romanism.

Hatch, in his Bampton Lectures on Organization of Early Christian Churches, without discussing the evidence from the New Testament, proceeds to treat of the post-apostolic development of organization as if the existence of a germinal Episcopacy very soon after the apostles proved such a system to be legitimate or obligatory. In reply, we would ask whether we are under moral obligation to conform to whatever succeeds in developing itself. If so, then the priests of Baal as well as the priests of Rome had just claims to human belief and obedience. Prof. Black: ?We have no objection to antiquity, if they will only go back far enough. We wish to listen not only to the fathers of the church, but also to the grandfathers.?

Phillips Brooks speaks of ?the fantastic absurdity of apostolic succession.? And with reason, for in the Episcopal system, bishops qualified to ordain must be baptized persons, not scandalously immoral, not having obtained office by bribery and must not have been deposed. In view of these qualifications, Archbishop Whately pronounces the doctrine of apostolic succession untenable and declares that ?there is no Christian minister existing now who can trace up with complete certainty his own ordination through perfectly regular steps to the time of the apostles.? See Macaulay?s Review of Gladstone on Church and State, in his Essays, 4:166-178. There are breaks in the line, and a chain is only as strong as

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