Not a novice, lest, being lifted up with pride, he fall into condemnation of the devil. Moreover, he must have a good report of them who are without; lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not double tongued, not given to much wine, not greedy of filthy lucre: holding the mystery of the faith in a pure conscience. And let these, also, first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well, For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. The ordination of both Bishops (or Elders) and Deacons was committed entirely to Timothy, for the Apostle further writes to him, lay hands suddenly on That these offices were parts of the Ministry which Christ gave to the Apostles and their successors, none can doubt, when they remember the charge which St. Paul gives to the Elders of the Church at Ephesus, prior to the placing of Timothy over them as their Apostle. In this charge they are addressed as Pastors (not Laymen) as you will hereafter see. And that the Deacons were also clothed with ministerial powers of a limited degree is evident, from the fact, that St. Stephen, and St. Philip, both Deacons, preached, and the latter baptized as we learn from the Acts of the Apcstles. Then Philip went down to the city of Samaria, and preached Christ unto them. When they believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptized,

no man.

both men and women. inferior to the Apostolic office which Timothy held, is evident from the fact, that two of the Apostles were sent, viz St. Peter and St. John, to Samaria, who when they were come down prayed for them, that they might receive the Holy Ghost (for as yet he was not fallen upon any of them; only they were baptized in the name of the Lord Jesus) then laid THEY their hands on them, and they received the Holy Ghost.

And that this office was greatly

But the power of ordination was not the only power which Timothy received from St. Paul, which proves that Timothy succeeded to the Apostleship, and was of course superior in point of office to the Elders and Deacons, but he had also the power to hear charges against the Ministers over whom he was placed, and of course give his opinion as to their guilt or innocence, and not only so, but to rebuke them before the church, if found guilty. St. Paul says, against an Elder receive not an accusation, but before two or three witnesses. Them that sin, rebuke before all, that others may fear. And in reference to certain doctrines that were taught at Ephesus, he informs Timothy of them, and tells HIM to charge some that they teach no other doctrine, than that which St. Paul himself had made known to them.

But the proof is still stronger that Timothy succeeded to the Apostleship, and that this office was superior to all others. If we now refer to St. Paul's charge to the Elders that were settled at Ephesus, prior to the time when Timothy was placed over them as their Apostle, or as their Bishop, (as the individuals who succeeded to the office were so called, as I shall hereafter prove,) we will find that no power of ordination

was given to them, nor any power over one another. St. Paul's charge to the Elders of Ephesus, is contained in the 20th chapter of the Acts of the Apostles. He says, take heed therefore unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. For I know this, that after my departing, shall grievous wolves enter in among you not sparing the flock. Also of your own selves shall men arise, speaking perverse things to draw away disciples after them. How different this charge is from that which the same Apostle gave to Timothy when he conferred upon him the Apostleship, and placed him over the Churches at Ephesus. The Elders are addressed as a body, and those duties only enjoined upon them that relate to the exercise of the Pastoral office: such as feeding the Church, that is, nourishing the members with the bread of life. And in addition, to be watchful over themselves, lest some might be led away from the faith, speaking perverse things. But in his address to Timothy, he speaks to HIM individually-grants to HIM the power of ordination-gives to HIM the power to administer discipline-to rebuke those who might speak perverse things, and places HIM over all the Elders who were at Ephesus.

We have then another instance in which the Apostles imparted to others the very same right and powers which Christ had given to them, and which proves that the Apostolic office was to continue to the end of the world, in accordance with the declaration of the Saviour: lo! I am with you always, even unto the end of the world.

The next instance I would notice, to prove that the Apostles imparted their office to others, is that of Titus, who was placed over the Church in Crete by St. Paul, as their Apostle or Bishop. He says, to Titus mine own son, after the common faith, grace, mercy and peace, from God the Father, and the Lord Jesus Christ our Saviour. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee. You no doubt, are familiar with the fact, that there were one hundred cities in the Island of Crete, and yet St. Paul gives the charge of every Church to Titus. And he gave him not only the power of ordination, but also of removal from the Church, of all who had departed from the faith. A man that is a heretic, after the first and second admonition, reject, knowing that he that is such, is subverted, and sinneth, being condemned of himself. These are powers which were never given to any but Apostles. The Elders never exercised any supervision one over another. But Titus had both these

powers conferred upon him by the Apostle Paul. Of course he must have been superior to the Elders, and, if so, it proves conclusively that he received the very same powers and rights that the Apostles received from the Saviour himself. I might also mention the fact that Barnabas was raised to the Apostleship, as we find in the 14th chapter of the Acts of the Apostles.

Here it may not be out of place to mention that some have supposed that the power of ordination was also exercised by the Elders, and if so, it would in a great degree do away with the necessity for the continuance of the Apostolic office. That it was only an office

created for specific and limited purposes. The passage of scripture relied on to sustain this position, is found in the first epistle to Timothy, and is in these words, Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Even if it be admitted that this passage sustained the position advanced, and that Timothy was ordained by the laying on of the hands of the presbytery, it by no means follows, that therefore there was no difference between the Apostles and Elders. For you will remember in his second epistle to Timothy, St. Paul says, wherefore I put thee in remembrance that thou stir up the gift of God which is in thee, BY THE PUTTING ON OF MY HANDS. So that you perceive that St. Paul, an Apostle, was present, and was the ordainer, and that the presbytery only signified their assent to the act by the laying on of their hands, as they do in our own Church at the present day. But it is conceded by the most learned men among those who deny the continuance of the Apostolic office in the Church, that the word "presbytery," as used by the Apostle, means the office to which Timothy was ordained, and not the persons who ordained him. So that the passage would read, with the laying on of hands, to confer the presbytery, or presbytership, or clerical office. Such is the opinion of Jerome and Ambrose, early fathers in the Church, who hold to the Apostolic succession, and of Calvin and Grotius, who differ—the former, however, viz: Calvin, on the plea of necessity, as he could not receive the Apostolic ministry, from circumstances said by him to be beyond his control.

But the scripture argument going to prove that the