interpreted, one to feed, to give the household meat in due season) was contemporaneous with apostolic office; and it almost seems implied in the Lord's repeated reference to his coming, that the disciples or rulers were to be so occupied till his coming, and that the Lord at his coming should find them so doing.

Seeing then that they were so appointed, we can the more readily understand Paul's exhortation to the Hebrews, "Remember them which have the rule over you, who have spoken unto you the word of God," xiii. 7; "Obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give account, that they may do it with joy and not with grief, for that is unprofitable for you," verse 17. See where Paul gives this direction to Timothy, "Let the elders that rule well, be counted worthy of double honour, especially they who labour in word and doctrine," 1 Tim. v. 17.

By these references I have intended to shew that the apparently softer term ruler in the catechism of the Oxford party, is of the same extent and meaning as that of apostle. That the apostles were to watch over and rule or feed the church, until their Lord should come, is quite clear; and that it was right for believers to be exhorted to obey them that had the rule over them, who watched for their souls as those who were to give an account, is very obvious, and without entering into the discussion, I again repeat, if there be APOSTOLIC SUCCESSION and it can be proved, then this power or office exists, and there must be " A succession of rulers to rule the church of

Christ," and that this succession is co-extensive in authority and power with that of the apostles.

Having now, I hope, fairly determined this point, what is to be understood by the term succession? I will resume the enquiry as to the gift of tongues, which followed the laying on of hands by the apostles.

That this gift of tongues was possessed in the churches is clear, because the apostle gives special directions about the use or abuse of it, in his epistle to the Corinthians, in chap. xiii; he also declares that these gifts should cease," Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away; for we (apostles, &c.) know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away." This is rather an important scripture: first, it declares that these gifts should end, terminate, fail, cease; secondly, it states when-when that which is perfect is come. Whatever is meant by this phrase, we are involved in one of two difficulties, either that which is perfect did come, and the gifts ceased, or if that which is perfect be not yet come, the gifts have not ceased or failed, and ought to be possessed by those who are the successors to the apostles, because it is quite clear that the apostle plainly declares that the gifts should fail, for his argument is, that charity (which means love) never faileth or ceaseth; he exhibits the durability of the one, and therefore its greater value, by contrasting it with that which was perishable. Again, some men

might say, but the gifts have ceased. Ergo, that which is perfect did come; and again, as there is no evidence of these miraculous gifts continuing after the days of the apostles, we safely infer that the time of their ceasing or failing, was when the spirit of prophecy ceased and failed, for the apostle lays stress on this— “WE know in part, and WE prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." Now surely prophesying was one part, and the use of the pronoun WE in this passage, applies to the apostles in their official character. We the apostles see through a glass darkly; but then face to face, &c. Some men may therefore say, we have the evidence of our senses that these gifts have failed, therefore it follows necessarily, that that which is perfect did come at the end of the apostolic ministry and office. I say some men might so argue, and in this way get out of the two difficulties, in which this question is otherwise involved.

I cannot presume to occupy a greater space in your valuable paper this week, therefore I close for the present, and am,

Mr. Editor, your's &c.

ΑΜΕΝ.

LETTER IX.

MR. EDITOR,

Paul, addressing the church at Corinth, thus exhorts them-" Follow after charity, and desire spiritual gifts, but rather that ye may prophesy;" and, “Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues," 1 Cor. xiv. 1, 39. It would seem from this chapter, that these believers at Corinth had abused the power they possessed in the gift of tongues, and that Paul was desirous of correcting this fault. It is supposed by many that prophesying in this chapter means nothing but speaking or preaching, "but he that prophesieth speaketh unto men to edification, and exhortation, and comfort," ver. 3. It is not necessary to determine this matter for my present purpose, but I am inclined to believe that it embraced not only speaking and praying in an unknown tongue (as verses 14 and 15), and also foretelling future events, for Paul says, Now, brethren, if

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I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine," verse 6. In this verse it is quite clear that by prophesying we must understand something distinct from mere speaking or preaching. And again, "Let the prophets speak two or three, and let the other judge. If anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion (tumult or unquietness), but of peace, as in all churches of the saints," verses 29-33. These last verses, prove that they possessed the gift of prophesying according to the order in the body corporate-" God set some in. the church; first apostles, secondarily Prophets." Therefore Paul places these gifts in their proper order, when he says, "Greater is he that prophesieth than he that speaketh with tongues, except he interpret," verse 5; and again," Wherefore tongues are for a sign, not to them that believe, but to them that believe not but prophesying serveth not for them that believe not, but for them which believe," verse 22. Could this mean preaching? If so, preaching or speaking serveth not for them that believe not, but for them which believe. Our Lord told the Jews, "Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them you shall kill and crucify, and some of them shall ye scourge in your synagogues and persecute from city to city," Matt. xxiii. 34. This then that the Lord promised, was fulfilled in the churches of the saints, and in