that the Holy Ghost had made them overseers (bishops) of the flock? That he urges the Hebrews to remember them that had the rule over them? That he salutes the Church at Philippi, with its bishops and deacons? And that he was instructed to leave on record in the pastoral epistles the qualifications of bishops and deacons for the future guidance of the Church?
Again, if there be this Divine presidency, and this is sufficient for the needs of the assembly, why does the Apostle rebuke the proceedings of the Church at Corinth, and add, “The rest will I set in order when I come”? Had the Christians there not the Divine presidency, if “the brethren” have? Wherefore the need then of the apostolic rectification? Of his telling them how many should speak at a time, and what special gifts they should cultivate?
Once more, if there be this Divine presidency, we ought, surely, to expect order. We are told again and again that Jesus is Lord over His own house, and that He exerts His authority in the Assembly. If he does we shall surely see its effects. Or, to put it in another way, He either does or does not rule in the Assembly. If he does, it will be an effective rule; but if there be no signs of this, then it is certain that He does not rule through the presidency of the Holy Spirit. Is there order, then, in “the Assembly of God ?” To answer this question we will cite from two quarters. First, from Mr. Macintosh himself, who is a stronger pillar of Brethrenism than either the passages adduced by him is of the Divine presidency. He says, first of all—and I wish the observation to be noted—“Let us only confide in Him (Jesus), and the order of our Assembly (I thought it was wrong to say our Church) will be as perfectly provided for as the salvation of our souls” (p. 25). The comparison is strong; for since the salvation of our souls is a
