"Every high priest taken from among men is ordained for men in things pertaining to God; * * * and no man taketh this honor unto himself, but he that is called of God as was Aaron." [6] Aaron was called by revelation, and ordained by one already holding divine authority. [7] It amounts to nothing to say that this particular passage relates to high priests of the Mosaic law. The principle is announced in it that those who officiate for men in things pertaining to God must be called of God by revelation through a divinely established authority; and that holds good in the gospel as well as in the Mosaic law; aye, and more abundantly is it true; for as the gospel is more excellent than the carnal law, so is it to be expected that more care will be taken to have it administered by a divinely authorized ministry. "You have not chosen me," said Jesus to the Twelve, "but I have chosen you, and ordained you, that ye may bring forth fruit, and that your fruit should remain." [8] This sounds the keynote relative to an authorized ministry for the gospel. Men are not to take it upon themselves to administer in things pertaining to God. They must be called as Aaron was, as the Twelve were, as Jesus himself was; for even "Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, this day have I begotten thee. * * * Thou art a priest forever after the order of Melchisedek." [9] But I must not be drawn into an argument on a point that is obviously true, namely, that the gospel of Christ having been taken from among men and divine authority lost, the only way of regaining them is by a re-opening of the heavens and a re-commitment of them to man from God. This of course would constitute a new dispensation, a new revelation; and as all Christendom, both Catholics and Protestants, hold that the volume of scripture is completed and forever closed--that divine inspiration, prophecy and revelation, together with the visitation of angels has ceased forever, I think it necessary to inquire into those reasons that are assigned for such a belief, or rather unbelief. It is a necessity to inquire into this question; for disbelief in new revelation bars the way to a consideration of the claims of the New Witness I am introducing. The case stands thus: The Christians in the early centuries of our era having turned heathens again, thereby losing the gospel and divine authority, it seems reasonably clear that the only way these precious things can be regained is through a new dispensation of the gospel, by means of a new revelation, which shall restore all that was lost. But since all Christians have been persuaded that the volume of the scripture is completed; that God will give no more revelation; and that the Bible sustains that view of the case, it becomes necessary to investigate the reasons given for this doctrine.