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.” Fifthly,—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.”