impossible to say, by what species of arithmetic they could reduce them to their favorite number, or which three they would agree to select.

But one thing is certain, they can make no claim to any of these classes, nor to any distinction in consequence, unless they can show that they possess the same supernatural gifts on which they were founded. When they substantiate this fact, we shall be ready to admit their claim, and to acknowledge that they are inferior to the Apostolic church, solely because they have a less number of miraculous orders.

But the truth is, that these classes authorize no distinction of order in the permanent ministry. This is demonstrated by a single consideration. We know that all these supernatural gifts were designed to cease, within a very limited period; and conse. quently, all the distinctions founded upon them must have ceased, at the same time. They have, therefore, no concern whatever with the question of or ders, or distinct powers, in the ordinary or perma nent ministry. Whatever privileges or prerogatives may have been attached to those supernatural qualifications, they are all gone with the qualifications on which they were founded. And as these endowments were extraordinary and temporary, they do not, in the least degree, invalidate the position, that all the ministers of the gospel, in the Apostles' days, in their ordinary transmissible character, were vested with equal powers. As members or representatives of the permanent ministry, they were all of one order.*

*It is of no manner of consequence, that some of

3. There is one other preliminary, on which it

the names, which the Apostle has used in the classification of spiritual men may be applied to members of the permanent ministry, as their duties or relations are differently contemplated. This is obvious; because the Apostle is not treating of them as members of the permanent ministry, but solely as spiritual men, or persons endowed with supernatural gifts for the service of the church according to the exigencies of the time.

"In the catalogues of spiritual men, whom CHRIST placed in the church, (Rom. xii. 6—8. 1 Cor. xii. 28, `Ephes. iv. 11,) bishops and deacons are not mentioned. The reason is, though many of the first bishops and deacons were endowed with spiritual gifts, it was not necessary that they should be spiritual men. All the duties of their office might be performed, with the help of natural talents and acquired endowments.”

"Although the offices of the spiritual men were of great importance in the church, there is no account given in scripture of the qualifications necessary to the spiritual men, as of the qualifications necessary to bishops and deacons; because their office was to continue only for a time, and because they were placed in the church, not by the designation of men, but by the immediate designation of CHRIST himself, who placed them by the supernatural gifts, with which he endowed them. The case was different with the bishops and deacons. Their offices were to continue in the church to the end of the world; and the persons, who were to discharge these offices, were to be chaşen in every age by men, who, not having the gift of discerning spirits, needed to be directed in their

proper to bestow some attention. This is the preeminence of the Apostles.*

choice. Particular rules, therefore, are given in scripture, for the election of fit persons to discharge those offices; and in making the choice, the church is left to apply these rules, according to the dictates of common prudence." Macknight on 1 Tim. v. 17.

*The term Apostle literally signifies, one sent forth. In its original meaning, it is applicable to any messenger. Hence, CHRIST JESUS is called “the Apostle of our profession;" (Heb. iii. 1.) because he was sent forth from God as "the messenger of the covenant.” (Mal. iii. 1.) This is likewise the original term, by which “the messengers of the churches" were denominated. (1 Cor. viii. 23.)

Our LORD was pleased, however, to give this term a more particular application. "He called unto him his disciples; and of them he chose twelve, whom also he named Apostles." (Luke, vi. 13.) Their first mission (Matt. x.) was merely preparatory to the introduction of the gospel dispensation. They were expressly restricted to the people of Israel. "Go not

into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel." (Verse 5, 6.) But still this mission had a prospective reference to their future destination. Our Saviour warned them, (verse 17, 18, 22,) “Beware of men; for they will deliver you up to the councils, and they will scourge you in their synagogues: and ye shall be brought before governors and kings for my sake, for a testimony

It appears that the Apostles had a preeminence to all other spiritual men, in the supernatural gifts

against them and the Gentiles... And ye shall be hated of all men for my names sake.” These and several other remarks made to them, when they were first sent forth, had a principal, if not exclusive reference to their general mission after the ascension of our LORD. At that time, of course, was to be fulfilled to them, in a special manner, that promise, (verse 19, 20)" But when they deliver you up, take no thought how or what 3c shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.

A personal Commission from our LORD appears to have been necessary to the preeminence of an Apostle.. This was unquestionably the fact in regard to the Eleven, after Judas by transgression had fallen. "Then said JESUS to them again, Peace be unto you: as my Father hath scnt me, even so send I you." (John, XX. 21.) And when the title of St. Paul to the Apostolate had been called in question among the Galatians, he opened his Epistle to them, by a direct appeal to the personal Commission, which he had received from the Saviour, in vindication of his title. "Paul, an apos-tle, not of men, neither by man, but by JESUS CHRIST, and GOD the Father, who raised him from the dead." (Gal. i. 1) The same method he adopted to silence the clamor of his opposers at Corinth: "Am I not an apostle? am I not free? have I not seen JESUS CHRIST our LORD?" (1 Cor. ix. 1, & xi. 23. Acts, ix. 5, 6, 15, 16. xxvi. 14-18.) Hence, it follows, that the appointment, which Matthias received, could not

with which they were endowed. "Fear came upor every soul" in the rising church at Jerusalem; "and many wonders and signs were done by the a postles.”* "And by the hands of the apostles were many signs and wonders wrought among the people... insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one." "And GoD wrought special miracles by the hand of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them."

invest him with the preeminence of the apostolate. As Dr. Macknight has pertinently observed, "No man, nor body of men whatever, could by their delegation, confer an office, whose authority bound the consciences of all men, and whose duties could not be performed without the gifts of inspiration and miracles. To ordain an Apostle belonged to CHRIST alone, who, with the appointment, could also give the supernatural pomers necessary to the function. Some time, there fore, after the election of Matthias, Jesus himself seems to have superseded it, by appointing another to be his apostle and witness in the place of Judas" Prelim. Essay 1.

*Acts ii. 43. †Acts v. 12, 15, 16. 11,12,

Acts xix.