He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ' (Eph. iv. 11, 12). These officers are His gift for the benefit of His Church, and they are set or established therein. He who is God hath set some in the Church, first apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then, gifts of healing, helps, governments' (1 Cor. xii. 28). These express statements show that the prediction has ample fulfilment. He still bears the government. He still orders and establishes it with justice and with judgment. To various officers He gives authority to rule under Him in His kingdom by a settled course of administration, that saints may be perfected, the work of the ministry promoted, the body of Christ edified.

QUESTIONS.

1. What is implied in the government of a kingdom? and for what end is it valuable?

2. Prove the perpetuity and perfection of Christ's government of the Church.

3. Gwe instances of its exercise.

4. Prove that Christ bestowed special and general officers, and established them in His kingdom after His ascension.

CHAPTER X.

APOSTLES.

Or the officers bestowed and established in the Church, the first in order are apostles. These were more than mere disciples or learners. They were more than messengers, as the word apostles primarily signifies. More than missionaries, although they were sometimes so regarded. They were plenipotentiaries of the King, commissioned to go and act as His special ambassadors, teaching and ruling in His name. These

terms, the apostles,' 'the twelve,' the apostles of our Lord,' describe this definite class. They were endowed with special qualifications. Four, at least, were manifestly enjoyed by the twelve, as well as by the Apostle Paul.

First, They were immediately called by Christ Himself. 'He called unto Him His disciples; and of them He chose twelve, whom He named apostles' (Luke vi. 13). 'He ordained twelve, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses, and to cast out devils' (Mark iii. 14, 15). Matthias was no exception. When the disciples gave forth their lots, they appealed to the Lord Himself: Thou, Lord,. . . . show whether of these two men Thou hast chosen; and the lot fell upon Matthias, and he was numbered with the eleven apostles' (Acts i. 24-26). Paul was no exception. He claimed to be 'an apostle, not of man, neither by man, but by Jesus Christ' (Gal. i. 1).

Secondly, They were eye-witnesses of the majesty of the Lord Jesus. This qualified them to be personal witnesses, attesting the truth of His resurrection from the dead. Matthias must have companied with the eleven all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that He was taken up from us.' His ordination was declared to be for this special purpose, 'to be a witness with us of His resurrection.' This was the special command which the Lord enforced ere He ascended: 'Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth' (Acts i. 8). Accordingly, this witness-bearing is continually referred to in all their labours. Peter testified at Pentecost: This Jesus hath God raised up, whereof we all are witnesses.' So continually, With great power gave the apostles witness of the resurrection of the Lord Jesus' (Acts ii. 32; iv. 33). This is the high position claimed by Paul: 'Am I not an apostle? Have I not seen the Lord Jesus Christ?' 'Last of all, He was seen of me also, as of one born out of due time' (1 Cor. ix. 1; xv. 8). Peter put the scattered disciples in remembrance thus: We have made known unto you the power and coming

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of our Lord Jesus Christ,' and 'were eye-witnesses of His majesty' (2 Pet. i. 16). Had this qualification been unnecessary, it would not have been demanded of Matthias, and urged as proof by Paul and Peter. 'We are witnesses,' said the apostles, of all things which He did, whom they slew and hanged on a tree.' This testimony would have been incomplete had they not been able further to testify, Him hath God raised up the third day, and showed Him openly;' and that 'He commanded us to preach, and to testify that it is He who was ordained of God to be the Judge of quick and dead' (Acts x. 39-42). For if Christ be not risen,' then preaching is vain, and faith in Christ is also vain. Apart from personal eye-witness of the majesty of the person and work of Christ, there can be no apostleship.

Thirdly, They were endowed with the power of the Holy Ghost. That power enabled them to work miracles, confer similar gifts on others, write and speak as inspired and infallible.

'In the name of Look at that man,

1. This miraculous gift for the healing of sicknesses and the casting out of devils, was conferred at their ordination. This evidence was necessary to secure the attention of the heathen to this—to them-new and unheard-of religion. The Lord Jesus gave this proof of His divinity: If ye believe not Me, believe the works.' He, in His own name, and by His instant command, gave sight to the blind, hearing to the deaf, health to the sick, life to the dead. And the apostles gave this testimony to the divinity of Christ and Christianity. Not in their own, but in His name, they wrought miracles. Jesus Christ of Nazareth rise up and walk.' lame from his mother's womb, as 'Peter took him by the right hand, and lifted him up. Immediately his feet and anklebones received strength.' See how he leaping up, stood, and walked, and entered with them into the temple, walking and leaping, and praising God.' Listen to the expostulation of the apostle Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?' He declares that it was wholly by the power of the Prince of Life ; that His name, through faith in His name, hath made this man strong' (Acts iii. 7-16). That this power was a necessary

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qualification of the apostleship is declared by Paul: nothing am I behind the very chiefest apostles. Truly the signs of an apostle were wrought among you, in all patience, in signs, in wonders, and mighty deeds' (2 Cor. xii. 11, 12). The power of God was manifest in them.

2. In addition, they were empowered to endow others with miraculous gifts. Peter and John came down to Samaria and prayed that the new disciples 'might receive the Holy Ghost;' ‘then laid they their hands on them, and they received the Holy Ghost.' So evident was this, that Simon offered money to the apostles that he might receive a similar endowment, 'That on whomsoever he might lay hands, he might receive the Holy Ghost.' When Paul laid his hands upon the Ephesian believers, 'the Holy Ghost came on them, and they spake with tongues and prophesied ' (Acts viii. 15-19; xix. 6). The apostles were simply channels, but they were the selected instruments through whom the Holy Spirit was bestowed.

3. Further, they were inspired,—specially endowed with the Holy Spirit to declare divine truth infallibly to the Church. Thus were they made to know the counsel of God, and were used as instruments to communicate this, without error, by word and writing. The risen Redeemer breathed on them, and said, Receive ye the Holy Ghost.' Again He commanded, 'Wait for the promise of the Father, and ye shall be baptized of the Holy Ghost.' So were they 'filled with the Holy Ghost' (John xx. 20-22; Acts i. and ii.) The purpose of that baptism He had unfolded: 'The Comforter shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you;' 'When He, the Spirit of truth is come, He will guide you into all truth;' 'He shall glorify Me; He shall receive of Mine, and shall show it unto you.' The apostles are likened to wise master-builders, who, along with 'holy men of old,-who spake as they were moved of the Holy Ghost,'-were engaged in laying that solid foundation of divine truth on which the members of the Church were to build for eternity. Those who, through Christ, have access unto the Father, 'are built upon the foundation of the apostles and prophets.' 'I certify you, brethren,' wrote Paul, 'that the gospel which was preached of

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me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.' The New Testament Scriptures are thus the revelation of Jesus Christ,' which God gave to the apostles to show unto His

servants.

Fourthly, Their commission was universal. Their labours were not confined to any one particular place. 'Beginning at Jerusalem,' they were to order and establish the kingdom throughout the province of Judea. Then the old territory of Israel was included in the term Samaria. Finally, 'unto the uttermost part of the earth,' as the Spirit and the providence of God. enabled them. Their commission extended to every creature, to all nations, to all the world.

That the apostles understood well the terms of their commission is obvious from their actions. (1.). Everywhere they organized and settled worship and government. The history of their acts and their epistles show how fully they carried out their instructions. As they 'received of the Lord Jesus,' they delivered the ordinances. The care of all the churches came upon them daily' (1 Cor. xi. 23; 2 Cor. xi. 28). (2.) Everywhere they instituted necessary offices, and ordained to these office-bearers. Deacons, elders, evangelists, were selected, ordained, sent forth. (3.) Everywhere they exercised authority in discipline. Their practice is a practical commentary on the language of the Lord, 'Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.' This remitting and retaining, the binding and the loosing, are as manifestly figurative as the keys. Keys speak of power; apostolic practice tells the kind of power. When the incestuous person was cast out of Corinthian fellowship, there was a retaining of the sin. These figurative expressions thus refer only to acts of outward discipline. The power exercised was 'for edification, not for destruction.' It was wholly ministerial.

The qualifications show that the office of apostle was for an extraordinary and special purpose, that of ordering and establishing the Church. Everywhere they did so as to doctrine, discipline, worship, and government. That purpose accomplished, no successors in the apostleship were appointed. Ordinary adminis