be pretended, unless we are prepared to maintain that our Redeemer is utterly incompetent to his of fice. If this arrangement was necessary, CHRIST was essentially deficient in wisdom to provide for the welfare of his Church. He formed an institution establishing the ministry of the gospel to the end of time. But he had not wisdom enough to form one which would answer the purpose. It was found essentially deficient in a very few years. He was reduced to the dire necessity of making a new arrangement. He was forced, for want of foresight, to deprive the greater part of the ministry of those powers, which he had conferred upon them to the end of the world, and confine these prerogatives to a few chosen spirits. He had not, unfortunately, wisdom sufficient to anticipate and prevent this embarrassment. He was compelled to alter and amend what he had left so imperfect at first. That Divine Saviour, "in whom are hidden all the treasures of wisdom and knowledge," was forced to consult ex. perience, was driven to expedients, was obliged to provide for contingencies. And what was the utility of the plan ultimately adopted? In reviewing the consequences of Episcopacy, an eminent divine* in the church of England was obliged to confess, that "the remedy was almost worse than the disease."

Now, if it be not possible to admit all this, since all this follows inevitably from the hypothesis, it is Impossible that any such arrangement could have been sanctioned by the authority of our Lord.

*Professor Whitaker,

But this question has been definitively settled by the express language of CHRIST. He ratified the

Commission, which he gave his minisiers, to the close of time. He promised his presence with them to the end of the world. It cannot, therefore, be revoked; it cannot be changed; unless he, who is the same yesterday, to day, and forever, is mutable, and may change to day the permanent institutions, which he established yesterday.

We are now prepared to decide this question,

3. What are the powers of an Elder or Presbyter?

The answer is, the same precisely as those of a Bishop. These are the same as those of a pastor, teacher, or overseer. All these appellations, when applied to the permanent ministry, designate an officer, vested with the same essential powers. They are different denominations given to ministers of the gospel, as their powers or duties or relations are differently considered. But they do not, in this application of the terms, imply any radical difference of authority or duty. If a bishop, then, has a right to preach, so has a presbyter; if a bishop has a right to administer ordinances, so has a presbyter; if a bishop has a right to exercise any government in the church, so has a presbyter; if a bishop has a right to ordain, so has a presbyter. A bishop is excluded from all superiority to the presbyter, by their common Commission.

By the preceding view of the subject, we may easily answer another question,

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4. Have Deacons a right to preach and baptize?

The answer is, they have not, We have shown that the Commission makes but one order in the permanent ministry, and confers upon all the same authority. If then, any one has a right to preach and baptize, he has a right to all the functions of the ministry. Nay, he is under indispensable obligation, as occasion requires, to discharge all those functions. The moment, therefore, a deacon has a right to preach and baptize, he ceases to be a deacon merely, and becomes, to all intents and purposes, a bishop or presbyter. The Commission contemplates no amphibious ministry. If Episcopalians will not make the deacon a bishop or presbyter, they have no right to admit him into the ministerial order. He is excluded, by the Commission, from all the functions of the sacred office.

This grand Commission is a two-edged sword to the advocates of prelacy; it cuts off their bishop on the one hand, and their deacon on the other.

SERMON III.

MATT. XXViii. 18, 19, 20.

Go ye

"And Jesus came and spake unto them, saying, AR power is given unto me in heaven and in earth. therefore, and teach all nations, baptising 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 alway, even unto the end of the world. Amen."

THIS general Commission, as we have seen, is conclusive upon every material question relative to the order and powers of the permanent ministry. If we had nothing to which we could appeal but the original institution, we should stand on firm ground. We could not be driven from our position, till this sacred charter of the christian ministry could be set aside.

But this position is not insulated. It is supported by a series of facts and circumstances, recorded in the Acts of the Apostles and the Epistles. From these distinct sources of proof the same conclusions result. It is proper indeed to appeal to the original institution as the charter of our rights and powers, but we are justly entitled to the other considerations as auxiliary arguments in confirmation of our claims.

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Before we enter upon these inquiries, however, it proper to attend to some preliminaries.

1. Let us first notice those considerations, which confirm our conclusion concerning the office of deacon.

We have seen that the deacon is, in that capacity, excluded from the peculiar functions of the sacred office. We do not mean that the office of deacon is incompatible with that of a bishop or presbyter. We do not undertake to say, that a man might not be invested with both these offices at the same time. But as a deacon, no man has a right to any of the appropriate functions of a presbyter or bishop.

Now, this is confirmed by the institution of deacons. "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the Twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of GoD and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and the ministry of the word."* They were accordingly chosen and appointed.

Nothing surely could be more perspicuous and decisive. A clear and marked distinction is made between the deacon and the minister of the word. Deacons were introduced for the sole purpose of attending to "the daily ministration." They were to make the necessary distribution of supplies "and serve tables.”

They were expressly "appointed