laid their hands upon the seven deacons. And as their office is universally acknowledged to have been superiour to either of the others, it would appear, that during their existence at least, the analogy drawn from the Jewish priesthood is perfect and entire, wanting nothing. The Apostle was the antitype of the high priest, the elder, of the priest, and the deacon, of the Levite.

But the opponents of episcopacy assert, that the Apostolick office died with the twelve, and with Paul, called to be an Apostle, in a miraculous manner. We, on the contrary, most earnestly and zealously contend against this supposed termination of their office. We maintain, as all antiquity were accustomed to maintain, that it still exists in the person of every regularly ordained bishop, and although in such of your number, as may have bestowed little attention to the constitution of the Christian ministry, this opinion may excite no ordinary emotions of surprise; yet do I flatter myself, that ere the present discourses shall have been concluded, so` powerful and convincing will be the weight of evidence in its favour, borne both by the scriptures and the writers of the primitive Church, that these emotions will change their object, and be directed to such, as have the confidence and temerity to deny its truth.

Before however I proceed in the investigation, it will be proper to place the subject in its true light. By maintaining the continued existence of the Apostolick office, you are not therefore to imagine, that we claim for those, who now enjoy it, the supernatural power of working miracles, or of speaking various languages. Such power belongs not to them, nor, as I am free to declare, to any other mortals, whatever they may believe, or profess to believe.

We rather make, and as I conceive very justly, a material distinction between the ordinary and the extraordinary gifts originally conferred upon the Apostles. The first or the ordinary are to be found in the commission granted them by their divine Lord. As it appears in the gospels, according to John and Mark, there is nothing that at this time demands our attention, or that is opposed to the more full and explicit terms, in which it is recorded in Matthew. "Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost; Teaching them to observe all things

whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world." This then is the commission, which instituted their office, which constituted them the Apostles of our Lord Jesus Christ. And read it, Brethren, as often as you please, it will be found to contain no allusion whatever to miraculous powers; to nothing, which is not at this very day, professedly enjoyed and exercised by the ministering servants of Christ. It does not even include the power of administering the Lord's supper by name. But only in general terms, it directs the eleven, to preach the gospel, to establish Churches, to admit members therein by baptism, and to perpetuate its existence by a ministry, as duly authorized to teach others, as they themselves were authorized.

But in relation to their extraordinary gifts, these were conferred upon them at a subsequent period, upon the memorable day of Pentecost, and made no part of the office, into which they were inducted. They could have taught all that Christ had commanded, they could have baptized and ordained, if these had never been granted. Not indeed with the same power and success: For at that early age, it was unquestionably of the utmost importance to possess the gift of tongues, in order to be able to address the nations in their respective languages; and the working of miracles, in order to convince them, that they were teachers sent from God. But when this was once accomplished, the powers themselves ceased with the necessity, which had called them into existence. They are to be considered, as so many admirable qualifications, which the Apostles enjoyed for evangelizing the world; but they were no more indissolubly attached to their office, than were the particular talents and statesmanlike qualities of either of our former Presidents, indissolubly attached to the station, they filled.

To convince you that I am right in this argument, and that it is only a popular errour, which supposes the Apostleship to have been abolished, owing to the removal of supernatural powers; you are to remember, that those powers were exerted by many other individuals besides the twelve. Stephen and Philip were only deacons, and yet the former, "full of faith and power, did great wonders and miracles among the people." While of the latter, it is said, that "the people with one accord, gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that

were possessed with them: and many taken with palsies, and that were lame, were healed." Are you therefore prepared to renounce the office itself, because the modern deacon can lay no claim to the performance of such wonderful works? Let us see if the same principle would not carry you to a yet more revolting inference.

For private Christians also appear to have shared with the Apostles in these miraculous gifts. "And it came to pass, that, while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus; and finding certain disciples, He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Them said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied. And all the men were about twelve." Are you therefore prepared to say, that there are no private Christians now, because there is not one single modern professor, who can pretend to have the supernatural gift of tongues? I anticipate your thoughts. You cannot but shrink from such a conclusion, with the utmost repugnance. You cannot but perceive, that the preceding examples clearly evince the imbecility of that argument, against the continued existence of the Apostolick office, which is founded on the present inability of those who exercise its ordinary functions to work miracles and speak with tongues.

I shall therefore, in my next discourse, proceed to prove that it never has been abolished, that it still continues to exist, and that we may fully rely upon the word of Christ, that it always will. In the meantime, let me assure you, that in the prosecution of this inquiry, I have no sinister designs to accomplish. If it were possible for me to entertain them, I can perceive no probability of their being realized. With the mere creature of popularity and expediency, it were apparently far better upon such a theme to impose the seal of perpetual silence upon his lips. But preferring to be guided by other and better motives, preferring the cause of truth, as the only cause, that can give me comfort in a dying hour,

E

and especially at the dreadful day of judgment, I have determined to venture all upon the resolute though charitable vindication of the true Church of Christ. "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth."

If this course exposes me to cavil, I have learnt from Paul, that "If I yet pleased men, I should not be the servant of Christ." If it fastens upon me the suspicion of corrupt and unworthy motives, I have obtained from the same source, this invaluable lesson," with me it is a very small thing that I should be judged of you, or of man's judgment; yea, I judge not my own self; For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord."

Upon principle, I am indeed extremely tenacious of freedom of thought and freedom of expression, and claiming it for myself, I am equally-willing to have it enjoyed by others. Not however with the view of wantonly outraging the feelings of any Christian, nor for the purpose of derogating in the slightest degree from his attainments in grace, or his sincere devotion to the interests of the Redeemer's kingdom. For what could be gained by this conduct here, and even upon the supposition that there is much, what is to be gained hereafter? Nothing, absolutely nothing, unless it be the privilege of mourning, through a long eternity, the fearful recompense justly awarded to bitter revilings and ungodly malice. I am therefore steadfastly resolved, after the example and in obedience to the express mandate of Christ, to love all men, and particularly all Christians of whatsoever name and whatsoever sect. It will be done, not by fighting their battles and espousing their errours, not by attributing to them the possession of that true Church, from which they have erred, not knowing the scriptures upon this point, however deeply they may be versed in their doctrines, and however freely they may have imbibed their spirit, in others; but I will show it, by cherishing towards them that kind of charity, which imputes good intentions, even where it is incapable of perceiving entire obedience to divine institutions. I will show it, by cordially inviting them, as I now do, as I always have done, and shall continue to do, to unite with us, at the table of the Lord, in partaking of "the cup of blessing which we bless," and "the bread which we break."

More than this, it is not reasonable for them to expect or to demand. More than this, I could not conscientiously advise an episcopalian of my own principles to tender. But to this extent, to the extent of loving them, even as Christ hath loved us, do you, Brethren, as you value the future approbation of heaven, do you always exhibit the true Christian temper and spirit of benevolence and forbearance. And may God, of his infinite mercy, soon cause all our divisions to be healed; by his Spirit, working in due season, may all believers, rallying round one common standard of faith and practice, soon become united in the one holy catholick or universal Church; and to Him, the Father, to the Son, and Holy Ghost, three persons and one God, shall be ascribed everlasting praises, world without end. AMEN.

SERMON IV.

ISAIAH lxii. 1.

For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.

IN my last discourse I succeeded, Brethren, in proving from the scriptures the divine institution of the office of a deacon. I showed you, both from the scriptures and by admission, the equally authorized office of a presbyter or elder, from which so large and respectable a body of protestants derive their name, and commenced my observations upon the highest or Apostolick office, by endeavouring to obviate the commonly received objection to its continued existence, which is founded upon the acknowledged absence of supernatural gifts, on the part of those, who now claim to exercise its powers.

The argument I cannot but think was full and satisfactory. It separated the office and its prescribed duties from the miraculous