3.S-], II 
 
 <^ PRINCETON, N. J. ^^ 
 
 Presented by A . G . Cc^-v^ eroVI;, "P^^-^- 
 
 BV 2060 .J87 1864 
 
 Junkin, George, 1790-1868. 
 
 The two commissions 
 
 %m- 
 
* MAR 21 1911 
 
 THE TWO COMMISSIONS: 
 
 THE APOSTOLICAL 
 
 AND 
 
 THE EVANGELICAL, 
 
 BY GEORGE JUNKIN, D.D., LL.D. 
 
 PHILADELPHIA: 
 
 WILLIAM S. & ALFRED MARTIEN, 
 
 No. 606 Chestnut Strekt. 
 
 1864. 
 
^' 
 
CONTENTS. 
 
 CHAPTER I. 
 Social Law an original law in man's nature 7 
 
 CHAPTER II. 
 
 The Church — a social body under this law — Organized 
 under the Abrahamic Covenant.. 12 
 
 CHAPTER III. 
 The Sinai Covenant a restrictive system • 14 
 
 CHAPTER IV. 
 
 The Kingdom of Messiah: its Provisional Government, 
 the Apostolical Commission ..• •• 18 
 
 CHAPTER V. 
 The Evangelical Commission 26 
 
 CHAPTER VI. 
 The Two Commissions compared — contrasted 32 
 
CHAPTER VII. 
 
 Objections. 1. The name Apostle continues — 2. The 
 functions continue — 3. Paul was an Apostle. • •• 36 
 
 CHAPTER YIII. 
 Practical results • ?..•••••• 43 
 
NOTICE AND DEDICATION. 
 
 The following discussion, for substance, has been 
 delivered on several occasions, as a sermon exposi- 
 tory of the Gospel Commission. Having been kindly 
 invited to participate in the installation services of 
 a former pupil, the Eev. Kobert M. Wallace, over 
 the First Presbyterian Church of Altoona, Pa., the 
 author repeated the discourse on that occasion, on 
 the 6th of May, 1864. Whereupon, the clerical 
 brethren present expressed a wish to have it put 
 into a permanent form, as the views set forth were, 
 in some respects, new to them. With this wish the 
 present little book is a compliance, and a little 
 more. As single sermons are generally unsaleable, 
 and, indeed, seldom read beyond the narrow circle 
 of personal friendship, it is deemed advisable to 
 change the form entirely, to expand the substance 
 considerably on some points, and to add several 
 items to the '^Practical Eesults." With these 
 alterations, the little book is respectfully and affec- 
 tionately dedicated to the Pastor and Church of 
 Altoona, and the Brethren of the Presbytery of 
 Huntingdon, by their friend. 
 
 The Author. 
 
 Philadelpliia, June, 1864. 
 1* 
 
THE TWO COMMISSIONS. 
 
 CHAPTER I. 
 
 SOCIAL LAW AN" OEIGINAL ELEMENT IN MAN'S 
 NATUKE. 
 
 God created man a social being; and that, both 
 in regard to things natural and temporal; and in 
 regard to things spiritual and eternal. Society, there- 
 fore, is an ordinance of God, by a direct creating 
 act : and government, which is the agency established 
 in society to manage its general interests, is a divine 
 Institution. Many things, indeed, as to the minor 
 details of business, both in civil and in religious 
 society, so to speak, are left to human prudence and 
 discretion : but the principles of law and order are all 
 prescribed by divine authority. It is God's preroga- 
 tive ; and not man's, to create moral obligation. The 
 laws of our intellectual, moral, and spiritual nature, 
 are no more the product of human genius, than are 
 the laws of mere physical nature. These last exist 
 in the material world by the direct exercise of cre- 
 ating power. To search them out and avail our- 
 selves of them, is our duty and our high privilege. 
 
8 
 
 Newton's laws, Kepler's laws, are God's laws ; exist- 
 ing in his works, before these distinguished philoso- 
 phers were born: the honor of discovery, not of 
 invention, is all that we can concede to human 
 genius. It only acquires the knowledge of methods 
 in the divine administration — the mode in which the 
 first cause acts. But even the more important of 
 these were not bodied forth at first only in the crea- 
 tion, and left for man to seek out by tedious and 
 slow processes of investigation. Man's ingenuity did 
 not discover the laws of vegetation, and then apply 
 them for the production of food and garden fruits : 
 God planted the garden, and taught him the use of 
 it: thus putting him in possession of the laws of 
 nature, and the modes of their application necessary 
 for his well being; and thus, by a practical govern- 
 ment, forefending him against the destruction which 
 must have ensued, had he been left without a know- 
 ledge of these laws, until he discovered them by his 
 own researches and experiments. 
 
 So, neither did the Creator leave the intelligent 
 and social being, for a moment, without law and the 
 knowledge of it, bat furnished him with a prophy- 
 lactic remedy against the destruction which anarchy 
 must have speedily produced. This remedy lies in 
 the fact, that moral law, and the subjects and exe- 
 cutive agents of it, were concreated. God did not 
 make man an intellectual and moral infant, and 
 leave him to feel his way, and discover, by plodding 
 search, the laws necessary to his continued social 
 
9 
 
 existence and well-being. Then must he have per- 
 ished ; for the very first experiment might have been 
 a sin ; and if not the first, very soon must he hkve 
 blundered upon some Fourierite or Mormon empirical 
 scheme, in violation of the social laws of his nature, 
 and lost all. The discovery of moral law, a posteriori, 
 is impossible. The reason is, because the will of 
 God made known as the rule of action is law : ^' My 
 meat is to do the will of him that sent me." In the 
 divine mind, so to speak, ere man became a living 
 soul, the laws of his social nature existed, and were 
 breathed into his nostrils along with the breath of 
 life. And thus we avoid the absurd conception of 
 an independent creature — a creature outside and 
 beyond the range of its Creator's authority — a crea- 
 ture without law. 
 
 An agency there must be, for the transaction of 
 business in and for the social body; and that, in 
 respect both to its civil and its religious aspects : and 
 this agency must have been originally and immedi- 
 ately appointed by the Creator himself. Now, what 
 seems philosophically a necessity, does also appear 
 to us historically a truth. Adam was divinely con- 
 stituted, in both aspects, the head of his race. So, 
 in the reconstruction of society under Noah: so, 
 under Abraham: so, under Moses: so, under the 
 divine Lord himself. In all these five cases, the inci- 
 pient movements were all divine, supernatural, and 
 miraculously attested. They are initiatory; intro- 
 ductory; or, as we now phrase it in regard to organ- 
 
10 
 
 izations of infinitely less importance, jjrovisional ; 
 that is temporary, and leading forward to something 
 statle and permanent. 
 
 Such seems also to be the law of our social nature, 
 within the sphere allotted to human skill and pru- 
 dence. Take, for illustration, a case of extreme sim- 
 plicity — the formation of an association or society 
 for the accomplishment of any right object — and 
 none other can rightly be undertaken — say the esta- 
 blishment of a hospital. Some individual conceives 
 and suggests to others the idea : notice is published, 
 inviting persons like-minded to meet at such a time 
 and place for this object : a crowd assembles — can they 
 do anything without organization ? without appoint- 
 ing officers ? Or, will they not be a mere inert mass 
 or a mob ? What then is the obvious, simple, and 
 usual method? Some person — most probably the 
 Original conceiver of the idea — assumes the respon- 
 sibility — the prerogative, if you please — and nomi- 
 nates a temporary chairman, and calls the vote. 
 Now we have a provisional government. The mass of 
 individuals are no longer insulated and independent, 
 but they constitute a body; one social body, organ- 
 ized and under law previously existing, for its own 
 government; and as an organized body, with an 
 object declaredly in view consistent with and promo- 
 tive of the public good, it is under the protection of 
 public law; no man may disturb it with impunity. 
 This provisional government proceeds to a perma- 
 nent organization for the accomplishment of their 
 
11 
 
 benevolent desig^: they adopt a constitution, ap- 
 point all necessary officers ; and having exercised all 
 proper powers of a provisional, merge themselves in 
 the permanent government of the institution. 
 
 Now, from the innumerable instances of this kind, 
 all over the face of society, are we not entitled, yea, 
 constrained to infer, that the substance of such pro- 
 cedure is a necessity, and therefore a law of our 
 social nature? And if so, mast we not find it also 
 within the sphere not only of morals, but also of 
 religion? The matter in reference to which this law 
 is brought to bear, changes not the law itself. 
 Whether it be a hospital, a bank, a college, a rail- 
 road, or a church, the social law abides the same. 
 Organization is necessary to the vital action of the 
 social body ; yea, to its very being as a body — one 
 body. The Church must have officers in order to the 
 action of its vital functions. 
 
12 
 
 CHAPTER II. 
 
 THE CHURCH — A SOCIAL BODY UNDER THIS LAW — 
 ORGANIZED UNDER THE ABRAHAMIC COVENANT, 
 
 It is, perhaps, too obvious to require tlie remark 
 here, that by Church we mean the ChurcTi visible: 
 not the redeemed in heaven; not the elect; not true 
 believers on earth; not regenerated and truly con- 
 verted persons. These epithets designate the Church 
 that is invisible; that is, they are not cognizable by 
 our vision here in this world ; they do not constitute 
 a society — one society, whicb mortal eyes can here 
 behold. But the Church of which we speak, is a 
 visible body, consisting of all those who make a 
 credible profession of the true religion — who call 
 upon the name of our Lord Jesus Christ, together 
 with their children. This visible Church includes 
 most true believers on earth — the wheat of the 
 parable — and often, alas! some tares — some whose 
 whole religion is their profession; but none of those 
 who have gone to glory ; and none, as yet, who in 
 an after period shall come out and be separate. 
 
 This visible Church, we hold, was organized under 
 the covenant of God with Abraham, and not before. 
 Prior to this, multitudes believed, and separated 
 from the world; but, so far as we can read the 
 record, were not organized under the dispensation of 
 
13 
 
 an external covenant; making its covenanters one 
 body, known and recognized by outward visible 
 signs and seals. But this point we may not discuss, 
 because those who run farther back in search of the 
 visible Church, do not dissent from our position, 
 that it was organized under the Abrahamic cove- 
 nant, and this is all that is necessary for our purpose. 
 Two sacramental, outward, visible seals, are here 
 recognized, sacrifice and circumcision, representing 
 redemption by the death of Christ, the Lamb of God, 
 and sanctification by the work of the Divine Spirit. 
 This constitution, as it were, of the visible Church, 
 had its government, its rules of admission and of 
 exclusion. The start-point of its governmental 
 administration was from God directly, and it was 
 accompanied by supernatural and miraculous evi- 
 dences. In Abraham was the provisional govern- 
 ment, a sovereignty, a monarchy in fact. But the 
 stock patriarchal shortly elaborated itself into a 
 great number of aristocratic heads, until the days of 
 Moses and Sinai. 
 
 The framework of this ecclesiastical constitution 
 was most ample in its comprehension ; it embraced 
 the world ; it made provision for the inbringing of 
 the nations; it guaranteed that Abraham should be 
 the heir of the world, the father of many nations; 
 yea, that all nations should flow into it. 
 
14 
 
 CHAPTER III. 
 
 THE SINAI COVENANT A KESTEICTIVE SYSTEM. 
 
 To this ecclesiastical constitution, under which the 
 people professing godliness were organized into the 
 visible Church, was. superadded, four hundred and 
 thirty years afterward, the restrictive enactments of 
 Sinai. This did not abrogate the covenant, as Paul 
 most abundantly demonstrates. In point of fact, the 
 ceremonial regulations of Sinai are chiefly, if not 
 entirely, evangelical institutions, having reference 
 constantly to Messiah and the great salvation. By 
 their misunderstanding and their perversion of them, 
 the people, it is true, made them a yoke of bondage, 
 just as unsound church members now do with 
 church order and discipline; and their exclusive 
 character, in the same way, made them repulsive to 
 the heathen nations. This middle wall of partition 
 was to remain in full strength as long as Israel 
 proved faithful. Exod. xix. 5 — 8. ''Kow therefore, 
 if ye will obey my voice indeed, and keep my cove- 
 nant, then ye shall be a peculiar treasure unto me 
 above all people : for all the earth is mine. And ye 
 shall be unto me a kingdom of priests, and an holy 
 nation. These are the words which thou shalt speak 
 unto the children of Israel. And Moses came and 
 
15 
 
 called for the elders of the people, and laid before 
 their faces all these words which the Lord com- 
 manded him. And all the people answered together, 
 and said, All that the Lord hath spoken we will 
 do. And Moses returned the words of the people 
 unto the Lord." This covenant was renewed and 
 expanded thirty-nine years afterward onthe borders 
 of Canaan. You have the account in Deut. xxix* 
 Yery fully and distinctly does the Lord, by Moses, 
 forewarn them of the fearful calamities that would 
 follow their breach of this covenant of restriction, 
 and of the glorious benefits of their faithfulness. So 
 long as they stood in their integrity, they should 
 be the Lord's peculiar treasure — a kingdom of 
 priests ; and so long, the gospel could not go forth 
 on the broad basis of the Abrahamic covenant. 
 But their unfaithfulness should open the door to the 
 Gentiles, as Paul argues in Kom. xi. 11, ^'Through 
 their fall salvation is come unto the Grentiles." 
 Then, and not till then, could the gathering of the 
 people be to Shiloh, the Peace-maker. 
 
 Here again we have the provisional administra- 
 tion. Moses stood between God and the people. 
 He held the reins of government, and made consider- 
 able advances toward the separation of the civil 
 from the ecclesiastical functions in the social body, 
 ex. gr., in the institution of the priestly office and 
 the Levitical consecration, and in the appointment 
 of the grand, supreme court of the Sanhedrim, 
 
16 
 
 in the appointment of which he introduced the 
 popular element. They were appointed by nomina- 
 tion and vote of the people, and thus a succession 
 was secured. 
 
 The other element, important as a link in our 
 chain of thought, is also fully supplied here. 
 Miracles, very abundant, prove his divine mission, 
 and give sanction to his legislation. The plagues 
 and wonders in Egypt, the passage of the Ked Sea, 
 the perpetual miracle of the manna, the rock 
 smitten, the garments not wearing out, &c., &c., all 
 demonstrate the presence, power, and authority of 
 the great and glorious God. 
 
 These Sinai restrictions upon the ecclesiastical 
 constitution, glorious and terrible as was their intro- 
 duction, and wise and benevolent as was the pro- 
 visional government under which they were intro- 
 duced, proved, as we have said, nevertheless a yoke 
 of bondage and thraldom to that rebellious and stiff- 
 necked people ; yet they continued more than fifteen 
 centuries. During this long stretch of ages, the 
 doctrines of grace were illustrated and enforced, 
 expounded and applied in almost infinite variety of 
 methods, and by a vast diversity of agencies. One 
 result of all that was spoken and written in the law 
 of Moses, and in the Psalms and the Prophets, con- 
 cerning the promised Seed of Abraham, was a high 
 and glorious conception of his kingdom yet to come. 
 His reign was expected, by all the faithful, to be a 
 
17 
 
 reign of peace, happiness, and prosperity; his 
 dominion must extend from sea to sea, from the 
 rising of the sun to the going down of the same, and 
 all dominions shall serve and obey him. '' His name 
 shall endure for ever; his name shall be continued 
 as long as the sun, and men shall be blessed in him ; 
 all nations shall call him blessed." 
 
 2* 
 
18 
 
 CHAPTER lY. 
 
 THE KINGDOM OF MESSIAH: ITS PKO VISIONAL GOV- 
 ERNMENT; THE APOSTOLICAL COMMISSION. 
 
 In this kingdom of God — this blessed reign of 
 Christ — this administration which is not conducted 
 on the principles of this world, we shall find the 
 same category as in the Abrahamic and in the 
 Mosaic dispensations. That is, we shall find an 
 initiatory, a forming, a transition state — a provisional 
 government; and after this a full-formed and per- 
 manent state of things. The former is covered by 
 the Apostolical Commission ; the latter by the Evan- 
 gelical Commission. 
 
 TJie Apostolical Coinmission. Of this we have 
 three distinct records. Matt. x. 1 — 10. ''And when 
 he had called unto him his twelve disciples, he gave 
 them power against unclean spirits, to cast them out, 
 and to heal all manner of sickness, and all manner of 
 disease. Now the names of the twelve apostles are 
 these; The first, Simon, who is called Peter, and 
 Andrew his brother ; James the son of Zebedee, and 
 John his brother ; Philip, and Bartholomew ; Thomas, 
 and Matthew the publican; James the son of Al- 
 pheus, and Lebbeus, whose surname was Thaddeus; 
 
19 
 
 Simon the Canaanite; and Judas Iscariot, who also 
 betrayed him. These twelve Jesus sent forth, and 
 commanded them, saying, Go not into the way of 
 the Gentiles, and into any city of the Samaritans 
 enter ye not. But go rather to the lost sheep of the 
 house of Israel. And as ye go, preach, saying, The 
 kingdom of heaven is at hand. Heal the sick, 
 cleanse the lepers, raise the dead, cast out devils: 
 freely ye have received, freely give. Provide neither 
 gold, nor silver, nor brass in your purses; nor scrip 
 for your journey, neither two coats, neither shoes, 
 nor yet staves." And the entire chapter is taken up 
 with a charge to them. 
 
 Mark iii. 13, 15. ''And he goeth up into a moun- 
 tain, and calleth unto him whom he would : and they 
 came unto him. And 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." Then follow the names, and 
 nothing further. 
 
 Luke vi. 12, 13. "And it came to pass in those 
 days, that he went out into a mountain to pray, and 
 continued all night in prayer to God. And when it 
 was day, he called unto him his disciples: and of 
 them he chose twelve, whom also he named apostles." 
 Then follows the list of names. 
 
 With these scriptures before us, let us link together 
 the following^ remains. 
 
 1. Christ himself did not live and minister under 
 the New Testament dispensation, or kingdom of 
 
20 
 
 God. Paul tells us, (Rom. xv. 8,) '' that Jesus Christ 
 was a minister of the circumcision." He closed his 
 ministry before the kingdom was set up on the day 
 of Pentecost : and he says himself, (Matt. xv. 24,) to 
 the " woman of Canaan ... I am not sent but unto 
 the lost sheep of the house of Israel. ... It is not 
 meet to take the children's bread and to cast it to 
 dosrs," 
 
 o 
 
 2. The transcendent importance of the selection 
 and ordination of the apostles, is manifested by the 
 fact, that he spent the whole preceding night in 
 prayer to God. I am aware, it is often said, he spent 
 whole nights in prayer. It may have been so, but 
 he has not so recorded it; that is the only instance 
 of it. 
 
 3. This election and ordination occurred near the 
 commencement of his own ministry in the Jewish 
 church. The precise date cannot be ascertained ; but 
 these three records place it early. It could not have 
 been long after the vocation of Peter and Andrew, 
 of James and John. 
 
 4. The chief business of their ministry was to 
 establish the fact of their Master's Messiahship ; and 
 to testify to his death and resurrection. This is 
 manifest from several considerations. (1.) Their 
 miraculous powers are set forward much more pro- 
 minently than their preaching function. See Matt. x. 
 1 — 8; Mark iii. 15, and vi. 7 — 13; Luke ix. 1 — 6. 
 So also the seventy (Luke x. 1 — 16,) to whom tlie 
 same charge was given as to the twelve. In these 
 
21 
 
 general instructions, the prohibition to provide sup- 
 plies of money, food, and clothing, seems to refer to 
 the miraculous supply of the church in the wilder- 
 ness. (2.) But now, the well understood use of a 
 miracle is to prove the divine mission of the person. 
 Christ's own miracles, as Nicodemus alleges, had 
 this effect, and those wrought by his missionaries, in 
 his name — by his authority and power, that is — had 
 the same design and force. (3.) To have seen Christ, 
 both before his death and after his resurrection, was 
 an indispensable qualification for the apostolate; 
 this is manifest from the case of Matthias, Acts i. 
 20 — 22. ''His bishopric let another take. Where- 
 fore of these men which have companied with us, all 
 the time that the Lord Jesus went in and out before 
 us, beginning from the baptism of John, unto that 
 same day that he was taken up from us, must one be 
 ordained to be a witness with us of his resurrection." 
 So, in the case of Paul, when his apostleship was 
 questioned, he appealed to these facts, (1 Cor. ix. 1,) 
 ''Am I not an apostle ? Am I not free? Have I not 
 seen Jesus Christ our Lord?" Had he not seen 
 Christ, both before and after his crucifixion, he could 
 not have been "a witness with us of his resurrection." 
 (4.) The preaching, which was of a very simple cha- 
 racter, leads to the same point. " And as ye go, 
 preach, saying, the kingdom of heaven is hand" — 
 the time is near when the reign of the Messiah shall 
 commence. 
 
 5. My fifth general remark is, that the apostolical 
 
22 
 
 commission, as it was issued "before his crucifixion, 
 and whilst he was a minister of the circumcision, so 
 it was, in express terms, limited as his own was, to 
 the Jewish people — ^' the lost sheep of the house of 
 Israel." Matt. x. 5, 6: "These twelve Jesus sent 
 forth, and commanded them, saying, Go not into the 
 way of the Gentiles, and into any city of the Sama- 
 ritans enter ye not. But go rather to the lost sheep 
 of the house of Israel." And so he said to the woman 
 of Canaan, (Matt. xv. 24,) "I am not sent but to the 
 lost sheep of the house of Israel." 
 
 Moreover, this express limitation has its counter- 
 part in the actual fact, that they never went beyond 
 the precincts of Judea, until after the new commission 
 was given to them. And even when they went 
 abroad, after they received the evangelical commis- 
 sion, the missionaries felt bound by the order, 
 ''beginning at Jerusalem," they always preached to 
 the Jews first and only, (Acts xi. 19,) " preaching 
 the word to none but to the Jews only." And it 
 required the trance of Peter, (Acts x.) and the vision 
 of the great sheet, to overcome this misconstruction 
 of this new commission. 
 
 6. The reason is to be sought in the restriction by 
 the Sinai covenant, which guaranteed religious privi- 
 leges to the Jews, as the peculiar treasure and people 
 of God. Until they proved unfaithful and broke 
 their vows, the gathering of the nations to Shiloh 
 could not take place. Christ could become the light 
 of the Gentiles only after the seed of Abraham 
 
23 
 
 should have put their light under a bushel. The 
 evidences of their apostacy must be clear and indu- 
 bitable, in order that, through their unbelief, salva- 
 tion might go forth to the nations under the broad 
 seal of the Abrahamic covenant. The natural 
 branches must be cut off before the wild olive scions 
 can be grafted in contrary to nature. ''It was 
 necessary," says Paul, (Acts xiii. 46,) "that the word 
 of God should first have been spoken to you: but 
 seeing ye put it from you, and judge yourselves 
 unworthy of everlasting life, lo, we turn to the 
 Gentiles." 
 
 7. One suggestion yet remains, viz., that no pro- 
 vision is made for the perpetuity, by transmission 
 through human hands, of the apostolical commis- 
 sion. Apostles never were commanded, and never 
 attempted to appoint apostles. On the contrary, 
 Paul, who expressly admits an irregularity — at least 
 a peculiarity in his own case — ''as one born out of 
 due time," very particularly and emphatically denies 
 succession through human agency. Speaking to the 
 Galatians (i. 12) of the gospel, he says, "I neither 
 received it of man, neither was I taught it, but by 
 revelation of Jesus Christ." And he proceeds to 
 show that he was not called and ordained an apostle 
 through any human instrumentality. No presby- 
 tery, nor synod, nor bench of bishops, had anything 
 at all to do with his call and ordination to the apos- 
 tleship. Yerses 15 — 17, "But when it pleased God, 
 who separated me from my mother's womb, and 
 
24 
 
 called me by his grace, to reveal his Son in me, that 
 I might preach him among the heathen; imme- 
 diately I conferred not with flesh and blood : neither 
 went I up to Jerusalem to them which were apostles 
 before me." So great an event as the ordination of 
 an apostle — and especially such a monster of wick- 
 edness as Saul had been — would undoubtedly have 
 produced a sensation in Jerusalem. The very silence 
 of Scripture on this point is no feeble proof that such 
 an ordination never took place. But we have more 
 than negative proof; for he declares^ (Gal. i. 1,) 
 ''Paul, an apostle, (not of men, neither by man — 
 [not fro7n men — drr dvO pcoircov ; neither through man — 
 dc dvdpcoTToo,'] but by [through] Jesus Christ and 
 God the Father, who raised him from the dead.") 
 Here he claims to be an apostle ; he denies that he 
 received the ofl&ce through man's agency ; he affirms 
 that he received it directly from Jesus Christ ; " by 
 whom," as he says, (Rom. i. 5,) ''we have received 
 grace and apostleship." Accordingly, when he went 
 up to Jerusalem, after his escape from Damascus, the 
 apostles there refused to fellowship with him, until 
 "Barnabas took him and brought him to the apos- 
 tles, and declared unto them how he had seen the 
 Lord in the way, and that he [the Lord] had spoken 
 to him." (Acts ix. 27.) Demonstrably evident, then 
 it is, that Paul was not ordained to the apostleship 
 by and through man, but by Jesus in a personal 
 interview. 
 
 The same is proved in the case of Matthias. The 
 
25 
 
 bishopric of Judas was not conferred on Mattliias 
 by any college of bishops or of cardinals. They, 
 indeed, cast lots, but they did it as an appeal to 
 God; for they knew that "the lot is cast into the 
 lap: but the whole disposing thereof is of the 
 Lord." (Prov. xvi. 33) — more literally, its judgment 
 from Jehovah. These men, knowing that none but 
 our Lord personally could appoint an apostle, prayed 
 and said, " Thou, Lord, which knowest the hearts of 
 all men, show us whether of these two thou hast 
 chosen, that he may take part of this ministry and 
 apostleship, from which Judas by transgression 
 fell." (Acts i. 24, 25.) They assume it, that their 
 Lord only could make an apostle, and that he had 
 chosen the man ; and there being two, and but two, 
 who had all the indispensable prerequisites, viz., 
 companying with them, seeing Jesus before and 
 after his death, they thus ask him to point out which 
 he had chosen. Matthias was made an apostle, not 
 by man, but by the Lord and King. 
 
 Thus, as in all former cases, we have a prelimi- 
 nary and temporary arrangement — a provisiorml 
 government — in many things analogous to our 
 national afi'airs, from the Declaration to the full 
 organization under the Constitution. The apos- 
 tolical office, attended by high and strong powers, 
 and miraculous gifts, fills up the gap between the 
 Mosaic and the evangelical dispensation. Our next 
 topic will give us less trouble. 
 3 
 
26 
 
 CHAPTER V. 
 
 THE EVANGELICAL COMMISSION. 
 
 The record, Matt, xxviii. 18 — 20, ^'And Jesus 
 came and spake unto them, saying, All power is 
 given unto me in heaven and in earth. Go je there- 
 fore, 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. 
 Amen." 
 
 Mark xvi. 15, ''Go ye into all the world, and 
 preach the gospel to every creature. He that be- 
 lieveth, and is baptized, shall be saved ; but he that 
 belie veth not, shall be damned." 
 
 The other evangelists record not the express lan- 
 guage of the commission, but many of the remarks 
 and instructions uttered in connection with it ; and 
 especially "that repentance and remission of sins 
 should be preached in his name among all nations, 
 beginning at Jerusalem;" and directing them to 
 "tarry in the city of Jerusalem, until ye be endued 
 with power from on high;" that is, until the day of 
 Pentecost, when the kingdom proper should be set 
 up. 
 
27 
 
 1. On this we remark: The date of this commis- 
 sion was after our Lord's resurrection, and immedi- 
 ately before his ascension, and, of course about three 
 years after the preliminary commission. This, as a 
 link in our chain of thought, is all-important; but 
 so evident and undeniable, as to render delay for 
 proof and illustration entirely unnecessary. 
 
 2. It is based on this ground, that all power is 
 given to him. And several subordinate observations 
 will be proper. (1.) The power or authority is 
 given to him. As God, it is obvious, no power 
 could be given, for ^'all things were made by him, 
 and without him was not any thing made, that was 
 made," (John i. 3.) But as Mediator, as God-man, 
 authority is derived, conferred, bestowed upon him; 
 it is an acquisition. 
 
 (2.) This giving universal authority to the Media- 
 tor, is the reward of his work. He has finished the 
 work which his Father had, in the councils of eter- 
 nity, assigned to him, and which he had voluntarily 
 assumed; he had paid the full ransom price, and ful- 
 filled all righteousness; consequently he must re- 
 ceive his reward, and the means of vindicating the 
 rights of his purchase. A right by purchase, in- 
 volves the ability to vindicate, possess, and occupy. 
 The giving of all power to Christ is, therefore, not 
 to him a gratuity, but the concession of his right to 
 rule the universe. 
 
 (3.) Prior to the concession and possession of this 
 right, Jesus had no authority to send his ambassa- 
 
28 
 
 dors beyond the limits of the Sinai covenant. But 
 now, having the heathen for his inheritance by- 
 appointment of the Father, through his own fulfil- 
 ment of all the terms of the covenant, his is the 
 earth and the fulness thereof. Having broken down 
 the middle wall of partition, he has a right to com- 
 mand the nations all to enter in through the rent 
 vail of his own flesh. Here is the foundation, true, 
 and real, and just — the Rock, whence flow the living 
 waters all over this desert world. Therefore my 
 
 3d. General remark. Note the amplitude of range 
 which this commission takes. ^'And the kingdom 
 and dominion, and the greatness of the kingdom 
 under the whole heaven, shall be given to the people 
 of the saints of the Most High, whose kingdom is an 
 everlasting kingdom, and all dominions shall serve 
 and obey him." (Dan. vii. 27.) 
 
 4. The function most prominent in this great com- 
 mission, is the communication of sacred truth to the 
 minds of men. One record says, ''Go, teach;" the 
 other, ''Go, preach the gospel;" the matter of the 
 instruction unites the two statements: "All things 
 whatsoever I have commanded you." 
 
 5. The administration of the sacraments is em- 
 braced. Baptism is expressly mentioned, and the 
 sacred supper is one of the most prominent things 
 commanded to be observed. " This do in remem- 
 brance of me." The same is true of the administra- 
 tion of discipline in the Church. Many orders have 
 
29 
 
 been given to withdraw from disorderly persons; to 
 exclude them from the Church. 
 
 6. The 2^romise, ^'Lo I am with you, &c.," may be 
 considered as involving three things. (1.) The per- 
 sons to whom it is addressed. And negatively we 
 note, it is not addressed to apostles as such. Every 
 one of tbe gospel historians ignores that term in this 
 connection, except that the women use it once. (Luke 
 xxiv. 10.) In no instance are the recipients of this 
 commission called apostles. But, positively, it is ad- 
 dressed to "the disciples," — "the eleven disciples," — 
 "the eleven." In the entire post-resurrection history 
 by the four evangelists, the word disciple is used 
 eight times, (only by John in application to himself) ; 
 the plural, disciples, is used nineteen times, ap.d often 
 when the term apostles would seem most convenient 
 and precise. For what reason? unless to preclude 
 tbe idea that the comniission was given to them as 
 apostles in the technical or oiEcial sense. 
 
 The recipients of this commission, no doubt, 
 include the eleven who had been ordained apostles; 
 but tbe commission itself, with the appended pro- 
 mise, is difterent, and others were comprehended 
 under the term disciples. When Matthias was 
 appointed by the Lord, Peter's speech (Acts i. J5 — 
 22) seems to have been the only one made. "And 
 in those days Peter stood up in the midst of the dis- 
 ciples, and said, (the number of the names together 
 were about an hundred and twenty,) Men and 
 brethren, this Scripture mu§t needs have been fuj- 
 8* 
 
30 
 
 filled; &c." Indisputably, he addressed the hundred 
 and twenty disciples, and not the eleven apostles 
 only; and to the disciples as such, and not to the 
 apostles as such, was the evangelical commission also 
 given. Cases like this are of perpetual occurrence 
 all over the face of society ; office is often added to 
 office, and generally in an ascending series. The 
 ambassador to Portugal becomes Minister Plenipo- 
 tentiary to France or to England, but by a ' new 
 commission. The Secretary of Legation, anon, be- 
 comes Minister; the colonel is soon a general; the 
 deacon of last year is an elder to-day, and next year 
 the same man is a minister; Stephen is commissioned 
 "to serve tables;" again he receives another commis- 
 sion, and becomes a public preacher of the word. 
 
 (2.) The matter of the promise is not specifically 
 detailed, but obviously implied. To be constantly 
 along with a person appointed and called to the 
 performance of arduous duties, is a pledge of all 
 needed aid; and without this promise few would 
 consent, and none properly qualified would agree 
 to go. 
 
 (3.) The perpetuity of this commission is here 
 affirmed. Christ pledges his constant presence "unto 
 the end of the world." As it has no limit in space 
 short of the whole world, so it has no limit in time, 
 but where time confines on eternity. Here then is 
 the doctrine of succession. As a score or two of 
 years must soon earth up all the disciples to whom 
 directly the commission is given, it is obvious that 
 
SI 
 
 the perpetuity of the Master's divine presence with 
 his teachers, even to the end of the world, is impos- 
 sible on any other supposition, but that of a regular 
 succession of officers; and the subsequent history 
 assures us they so understood their commission, for 
 everywhere they ordained elders, evangelists, and 
 pastors. 
 
at 
 
 CHAPTER YI. 
 
 THE TWO COMMISSIONS COMPAKED — CONTRASTED. 
 
 1. They agree in their divine origin. Botli are 
 from God, and are comprehended and ensured by 
 the covenant of grace, before the world was made, 
 and therefore display his everlasting love, and 
 boundless mercy. Consequently, 
 
 2. They agree as to the substantial matter of their 
 teaching. Salvation by grace, through the obedi- 
 ence, sufferings, and death of the woman's seed, the 
 seed of Abraham — the root and the offspring of 
 David — is the grand substance of both. The gospel 
 is preached unto us, as well as unto them. 
 
 3. They agree as to the general character of the 
 agencies they create. These are ambassadors — per- 
 sons sent by due authority, and clothed with func- 
 tions which they are bound to execute, according to 
 the orders of Him that sent them. Both classes are 
 missionaries. This last word is Latin, and a correct 
 translation of the Greek word apostles; mej^ning, 
 simply, persons sent. 
 
POINTS OF DIFFERENCE. 
 
 1. They differ as to date. The Apostolical Com- 
 mission was issued to the whole twelve at once, and 
 at the beginning of Christ's public ministry ; when, 
 to use a political nomenclature, he formed his Cabi- 
 net. The Evangelical Commission was uttered after 
 he had finished up all else of his work and suffer- 
 ings on earth, and arisen from the dead; and was 
 just about to ascend, to possess his throne in the 
 heavens. 
 
 2. They differ as to the basis of authority. The 
 Apostolic Commission, though having its remote 
 foundation in the covenant with Abraham, yet is it 
 modified by the restrictive covenant at Sinai. The 
 Evangelical Commission has its foundation on the 
 broad basis of Abraham's covenant, in rescuing 
 which from the Sinai restrictions, by his obedience, 
 death, and resurrection, our Saviour has vindicated 
 to himself all power in heaven and in earth; and 
 here has laid down its enduring foundation: ''Go 
 ye, therefore, and disciple all nations." 
 
 3. As a consequence, they differ as to extent of 
 range in space. The Apostolic was limited to the 
 lost sheep of the house of Israel; the Evangelical 
 embraces all nations. The Star of Bethlehem glim- 
 mered over the narrow field of Judea, and then set 
 in blood on Calvary ; the Sun of Eighteousness rises 
 from the mortal bondage of the rocky tomb, and 
 bursts over all the earth. 
 
u 
 
 4. The Commissions differ in time. The one ter- 
 minates with the fading life of the immediate recipi- 
 ents, there being no provision in it for succession ; 
 the other has the Divine guarantee that it shall 
 endure to the end of the world. Of it the evangeli- 
 cal' prophet speakS; (Isa. Ixii.) "The Gentiles shall 
 see thy righteousness, and all kings thy glory." 
 And it is of this commission he speaks, (ver. 6 :) "I 
 have set watchmen upon thy walls, Jerusalem, 
 which shall never hold their peace, day nor night." 
 
 5. They differ as to their outward, visible ordi- 
 nances. The one is concerned with Jewish lustra- 
 tions — the passover, and divers other ceremonial 
 sacrifices, looking forward to a Messiah yet to come, 
 and offer up the great sacrifice ; the other, with the 
 sacred supper, looking backward to a finished atone- 
 ment, by the perfected sacrifice of the Lamb of God, 
 and a baptism of water and of the Holy Ghost, in 
 the name of the ever blessed Trinity. 
 
 6. They differ as to the prominence of miracles. 
 The Apostolic, designed to prove Christ's Messiah- 
 ship, looks ever to miraculous works for its main 
 efficiency; the Evangelical, though aided by mira- 
 cles, relies mainly on the word of truth, brought 
 home by the Spirit, for conviction, conversion, and 
 sanctification. 
 
 7. Lastly, they differ in this, that the Apostolical 
 Commission is part and portion of a transition — 
 reforming state of the Church — a provisional gov- 
 ernment, in fact; the winding up of a dispensation, 
 
85 
 
 indeed, of long but limited duration; a kingdom 
 that can be moved, for the purpose of preparing 
 for one that cannot be moved. (Heb. xii. 28.) The 
 Evangelical Commission opens up a new economy ; 
 inaugurates an administration, permanent, glorious, 
 and everlasting as the throne whence it emanates. 
 
36 
 
 CHAPTER YII. 
 
 OBJECTIONS — 1. THE NAME, APOSTLE, CONTINUES. 
 2. THE FUNCTIONS CONTINUE. 3. PAUL WAS AN 
 APOSTLE. 
 
 The objection arises very naturally — ^'Bnt the name, 
 apostle, continues to be used as an official term, not- 
 withstanding the issuance of the Evangelical Com- 
 mission : this proves that the office is not abolished ; 
 that the alleged new commission is really only an 
 enlargement of the powers of the old." 
 
 To these the answers are as obvious as the objec- 
 tions are natural. 
 
 (1.) The term apostle is sometimes used in its 
 generic meaning as a noun common. So it is applied 
 to the Saviour himself, (Heb. iii. 1 :) '' Consider the 
 Apostle and High Priest of our profession, Christ 
 Jesus." So, Paul's kinsmen (Rom. xvi. 7,) Androni- 
 cus and Junia, being of note among the apostles, 
 surely does not mean, that they were apostles in 
 the official, technical sense; but simply, that they 
 were noted in the mission at Corinth. And in 2 Cor. 
 viii. 23, Paul surely does not mean, when he speaks 
 of "our brethren — as the apostles of the churches" — 
 to affirm these messengers, as we translate the word 
 apostles, to be such in the official and technical 
 
37 
 
 sense ; nor that Epaphroditns was an apostle, (Phil, 
 ii. 25.) 
 
 (2.) Terms of office very frequently continue after 
 the functions, and even the office itself has expired. 
 We 'have captains, and colonels, and generals, by 
 hundreds, who are out of office, and have no com- 
 pany, or regiment, or brigade to command. We 
 have sherij&s, and judges, and governors out of office, 
 yet still so designated. We have ministers that do 
 not preach, and doctors of divinity that do not teach 
 theology. 
 
 (3.) But our main response is, that the inference 
 is illogical. For, whilst we admit the fact, that the 
 Apostolical office and name continue, we hold to it 
 as a part of our doctrine, and it cannot be made to 
 bear against us. We have never taught or believed 
 that the Apostolic Commission was at any time with- 
 drawn, or that any of its functions were recalled; 
 and, consequently, do not hold that the name, Apos- 
 tU, in its strict, technical, official meaning, does not 
 frequently occur in New Testament use, since the 
 issuing of the Evangelical Commission. On the con- 
 trary, we maintain that the office and the Commis- 
 sion Apostolic continues ; but only in the hands of 
 those individual men who received it from Christ. 
 With them it lived; with them it died out. More- 
 over, they — perhaps all, but certainly most of them — • 
 received, along with others, a new, enlarged, and 
 more glorious commission, whose functions never 
 4 
 
38 
 
 die out with tlie deatli of the individuals, but endure 
 "even to the end of the world." 
 
 As to the allegation that the evangelical is not a 
 new, but only an enlargement of the apostolical 
 commission, by the superaddition of some new 
 powers, we suppose the last chapter has shut the 
 door against it, and we need not add another word. 
 
 An objection is brought against our doctrine, 
 with great plausibility, from the case of Paul. It is 
 asked in triumph, What do you say to the Apostle 
 to the Gentiles? Does not the very designation 
 upset your whole theory ? Did not Paul say, "Lo, 
 we turn to the Gentiles" ? (Acts xiii. 46 ;) and (Acts 
 xxii. 21) does not the Lord tell him, "For I will 
 send thee far hence to the Gentiles"? And Paul 
 himself tells the Eomans (xv. 15, 16) that, "Never- 
 theless, brethren, I have written the more boldly 
 unto you in some sort, as putting you in mind, 
 because of the grace that is given to me of God; 
 That I should be the minister of Jesus Christ to the 
 Gentiles, ministering the gospel of God, that the 
 offering up of the Gentiles might be acceptable, 
 being sanctified by the Holy Ghost." This is the 
 objection. 
 
 As to the fact of Paul's apostleship, there is no 
 dispute ; and as little room is there for any question 
 about his preaching to the Gentiles. Other apostles, 
 probably all of them, did the same. But in regard 
 to the original apostles, we have seen, at some 
 length, that they received a new and more extended 
 
89 
 
 and glorious commission, and that under this it was 
 that they preached to the heathen. But again, it is 
 objected that, in 1 Cor. ix. 2, Paul seems to affirm 
 his apostleship to have a special reference to them. 
 " If I be not an apostle unto others, yet doubtless I 
 am to you : for the seal of mine apostleship are ye 
 in the Lord." 
 
 To this as an objection, we answer, (1) that the 
 Greek word, both in its verbal and nominal form, is, 
 as before stated, used in its generic sense ; and thus 
 is the noun to be understood in this passage — a mis- 
 sionary, *^ If I be not a missionary of God to others, 
 doubtless I am to you, for your conversion to God 
 is the seal of my mission." So would I read Kom. 
 i. 5, '^By whom we have received grace and a 
 mission." 
 
 But (2) and chiefly, Paul, whilst he admitted an 
 irregularity in his call and appointment, as "one 
 born out of due time," and asserts that, "last of all, 
 Christ was seen of him" — an indispensable condition 
 for the apostleship — and whilst he labored more 
 abundantly than they all, (1 Cor. xv. 7 — 10,) yet did 
 he not go to the Gentiles under his apostolical com- 
 mission. This he was called to on his way to 
 Damascus, (Acts ix. 19, 20.) " Then was Saul cer- 
 tain days with the disciples at Damascus. And 
 straightway he preached Christ in the synagogues, 
 that he is the Son of God" — this beinsr the burden 
 of his commission. He dealt only with the Jews — 
 V. 22 — "confounding the Jews which dwelt at 
 
40 
 
 Damascus, proving that this is very Christ. And 
 after that many days were fulfilled, the Jews took 
 counsel to kill him." " At Jerusalem also he preached 
 the same, and disputed boldly against the Grecians,**' 
 (v. 29) — not heathen, but Jews from Greece. ''But 
 they went about to slay him. Which when the 
 brethren knew, they brought him down to Cesarea, 
 and sent him forth to Tarsus." This, however, was 
 probably on his second, if not his third, visit to 
 Jerusalem; for he tells us (Galat. i. 17, 18) that 
 "Neither went I up to Jerusalem to them which 
 were apostles before me; but I went into Arabia, 
 and returned again unto Damascus. Then, after 
 three years, I went up to Jerusalem to see Peter, 
 and abode with him fifteen days. . . . Afterwards I 
 came into the regions of Syria and Cilicia." (Gal. 
 ii. 1,) "Then, fourteen years after, I went up again 
 to Jerusalem with Barnabas, and took Titus with 
 me also." This is the visit mentioned in Acts xi. 80, 
 when the disciples sent relief to the brethren at Jeru- 
 salem, "by the hands of Barnabas and Saul," who 
 returned to Antioch when they had fulfilled their 
 ministry. (Acts xii. 25.) During all these move- 
 ments, the disciples "travelled as far as Phenice, and 
 Cyprus, and Antioch, preaching the word to none 
 but to the Jews only." (Acts xi. 19.) But after 
 Peter's vision of the great sheet, and after the 
 decision of the brethren at Jerusalem on that sub- 
 ject, "they glorified God, saying. Then hath God 
 also to the Gentiles granted repentance unto life." 
 
41 
 
 (Acts xi. 18.) Then followed a glorious revival at 
 Antioch, and "tidings of these things came unto the 
 ears of the church which was in Jerusalem, and they 
 sent forth Barnabas, that he should go as far as 
 Antioch;" and he labored with great zeal and 
 efficiency, ''and much people was added unto the 
 Lord. Then departed Barnabas to Tarsus, for to 
 seek Saul : And when he had found him, he brought 
 him unto Antioch: And it came to pass, that a 
 whole year they assembled themselves with the 
 church, and taught much people." (Acts xi. 25, 26.) 
 But whilst this revival was progressing among ''the 
 Jews only," and "the Grecians," "the Holy Ghost 
 said. Separate me Barnabas and Saul, for the work 
 whereunto I have called them. And when they had 
 fasted and prayed, and laid their hands on them, 
 they sent them away." They released {aneXoaav) 
 them from their charge. Here we have the record 
 of the ordination of Paul by the Presbytery of 
 Antioch. To this high honor he refers in Eph. 
 iii. 8, "That I should preach among the Gentiles the 
 unsearchable riches of Christ." And 1 Tim. ii. 7, 
 "I am ordained ... a teacher of the Gentiles;" and 
 2 Timothy i. 11, "I am appointed a preacher, and 
 an apostle, and a teacher of the Gentiles ;" and Gal. 
 ii. 9, "They gave to me and Barnabas the right 
 hands of fellowship, that we should go unto the 
 heathen." 
 
 Now a great door and effectual is open before him. 
 He has received the Evangelical Commission through 
 4* 
 
42 
 
 the hands of men, whereas he declares his Apostoli- 
 cal Commission was not received by men, or through 
 men's agency, but directly and immediately from 
 •Christ himself He is now a missionary, an evan- 
 gelist to the Gentiles. Now is fulfilled the Divine 
 purpose, announced to Ananias, (Acts ix. 15,) that 
 *^Saul is a chosen vessel unto me, to bear my name 
 before the Gentiles, and kings, and the children of 
 Israel;" the commission is conferred in the usual 
 method of ordination, by fasting and prayer, and 
 "the laying on of the hands of the Presbytery." (See 
 1 Tim. iv. 14.) In this case, it appears, the revival 
 had attracted many to Antioch, and, observing the 
 efficiency of Paul's services, they proceeded to his 
 ordination. There were present, besides Barnabas 
 and Saul, " Simeon, that was called Niger, and Lucius 
 of Cyrene, and Manaen," (Acts xiii. 1); and also, as 
 Paul tells us, (Gal. ii. 9,) "James, Cephas, and 
 John," who seemed to be pillars, united and "gave 
 the right hand of fellowship." Prior to this he had 
 no authority to go beyond the lost sheep of the house 
 of Israel, to whom his first commission, miraculously 
 conferred, was limited. There is no evidence that 
 he or any other apostle, as an apostle, ever preached 
 to the heathen. The Evangelical Commission must 
 supervene. 
 
43 
 
 CHAPTER YIII. 
 
 PRACTICAL RESULTS. 
 
 1. There is an authorized ministry in the church; 
 and an orderly method provided for its perpetuation. 
 *'No man taketh this honor unto himself, but he that 
 is called of God, as was Aaron." This divine voca- 
 tion is first inward by the Spirit ; then outward, by 
 the providences of God opening the way and fur- 
 nishing the proper qualifications ; and then outward 
 also, by the vocation of the people of God — the dis- 
 ciples must be heard. The voice of the Lord, speak- 
 ing by his Holy Spirit in the hearts of his own 
 people, is an essential part of the heavenly call. 
 This element secures religious liberty in the church. 
 Let ministers make ministers ad lihitem, and the 
 people of the Church are saddled with a despotic 
 power, that, in the end, crushes out both liberty and 
 religion. 
 
 2. A system, therefore, of probation, is of incalcu- 
 lable importance. ''Lay hands suddenly on no 
 man;" let no man be hastily thrust into the sacred 
 office, as either teacher or ruler ; and even the dea- 
 cons, who are appointed to serve tables, " must first 
 
44 
 
 be proved." It has often appeared to me, that the 
 very salutary regulations laid down in our Constitu- 
 tion are too little regarded. Young men are hurried 
 away from our Seminaries; extra Presbyteries are 
 often called to ordain them, before they have been 
 tried and proved by a hearing before the disciples 
 and churches. The public voice of the godly is 
 never heard ; they have the private recommendation 
 of a Professor, but there is no opportunity for the 
 people to '' perceive the grace that was given to 
 them." A few sermons, on which they have spent a 
 large portion of their seminary labors, fill their side 
 pockets, and pass off very well; but when these 
 polished shafts are all drawn from the quiver, a 
 change overshadows the pulpit ; the light grows dim, 
 the audiences diminish; a bad cold, a bronchial 
 affection, calls upon the Presbytery to dissolve the 
 pastoral relation; a string of deeply regretting reso- 
 lutions accompany the painful acquiescence for its 
 necessity ; and the call, which, may chance, never was 
 the intelligent voice of the pious people of the con- 
 gregation, is returned to the Presbytery; and so they 
 wrap it up. Such are some of the painful conse- 
 quences of our departure from the old landmarks of 
 our Book. Why, dear reader, it has become very 
 extensively a custom with Presbyteries, to assign 
 trial pieces for licensure, when a young man is first 
 taken under their care as a candidate, and before he 
 has begun the study of theology ! Can we expect 
 the Lord to protect the Church from the dreadful 
 
46 
 
 evil of so many without charges, while we neglect 
 our own salutary rules ? 
 
 3. Foreign missionaries ought not to be boys, just 
 from the schools of the prophets. The legions of 
 error and death are not to be overwhelmed by a 
 squad of '^ recumbent virtue's downy doctors." If 
 Vicksburg is to be carried, you must send a Grant; 
 if New Orleans, you must send a Farragut and a 
 Butler: if Gettysburg, you must send a Meade, a 
 Howard, a Sedgwick. If Borne is to be reduced to 
 the feet of Jesus, you must send a Peter; if Antioch, 
 a Barnabas; if Ephesus, Corinth, and proud Athens, 
 you must send a Paul. These observations are not 
 retrospective. We have and have had a very fair 
 proportion of the right kind of men in the foreign 
 field. Let us continue this policy and a little more. 
 
 4. The Evangelical Commission is superior, 
 greatly superior in dignity, excellence, glory, and 
 duration, to the Apostolical, with all its extraordi- 
 nary and supernatural powers. The scaffolding, the 
 shears, and other machinery, are greatly inferior to 
 the building which they have assisted to construct. 
 When their purpose is subserved, they are removed, 
 that the permanent structure may stand forth in all 
 its beauty, that the nations may shout, Grace! Grace 
 unto it. So thought Paul, when he devoted himself 
 to the life of an itinerant missionary. So, in mercy 
 to the Church over all the earth, may Barnabases 
 and Pauls be enabled and constrained to think, until 
 Zion shall arise and shine, because her light is 
 come. 
 
46 
 
 5. Claimants to apostolical succession have no. 
 authority to preacli, ''but to the Jews only" — ''to 
 the lost sheep of the house of Israel." "Go not in 
 the way of the Gentiles." 
 
 6. The great duty of the Christian ministry is, to 
 teach the things of Christ — to "teach all nations 
 to observe all things whatsoever I have commanded 
 you." Bible exposition is the soul of pulpit labor. 
 But here it is proper to remark, that the contents 
 of the sacred volume are vastly various, and not at 
 all equally important. No topic can well enter the 
 mind of mortal man, which may not be found 
 less or more distinctly mentioned in the Book. 
 Geogeny, geology, mineralogy, botany, zoology, 
 astronomy, and a hundred other sciences, can find 
 a text to present them. Mental and moral science, 
 anthropology, and theology; history, natural, pro- 
 fane, and sacred; all possible subjects may be found. 
 Obviously, however, those that lie at the foundation 
 of a sinner's hopes for eternity, are those which 
 must occupy the bearer of the Evangelical Commis- 
 sion, for the gospel is a remedial law. Bible expo- 
 sition, however, there is reason to fear, is not the 
 characteristic of pulpit services in our land. Scarcely 
 any minister conducts a continuous exposition of 
 any book of Scripture in the pulpit. The public 
 taste will rarely tolerate it. The press has sup- 
 planted the pulpit, both in this regard, and in 
 regard to quantity of preaching, as measured by 
 time. Public taste can tolerate two, three, or four 
 
47 
 
 hours of speech-making on politics, science, slavery, 
 or war; but an hour's discourse on the issues of 
 eternity and the judgment-day would be utterly 
 unbearable. Is this owing to the vastly increased 
 power of analysis in the pulpit, or of synthesis in 
 the pews? It may be, but I doubt it. 
 
 7. The administration of the sacraments is another 
 function of this office, but of a lower order. Both 
 sacraments set forth fundamental doctrine; and 
 these, in connection with discipline in the Church, 
 which belongs largely to the ruling elders, are very 
 importantly concerned in the preservation of her 
 purity; and without purity, her power for good soon 
 vanishes away. Of course, old women's or young 
 nurses' baptism is not an ordinance coming under the 
 functions of this commission; neither do masses 
 charged and paid for at five shillings apiece, have 
 any efficacy in evangelizing the world, and saving 
 men from death, the grave, and eternal torments. 
 
 8.^ How fearful, then, in view of this grand and 
 glorious Commission, are the responsibilities of the 
 Church ! A lost world hangs upon the faithful dis- 
 charge of its duties. Oh, let us hearken to the 
 startling mquiry, -Whom shall I send? and who 
 will go for us?" Oh, young men of America, by 
 hundreds of thousands you have heard the call of 
 your country, and have sprung forward to her 
 relief. You have done well. But when this, your 
 terrible service, shall have been finished up, there 
 will present itself a field far more extensive ; battles 
 
48 
 
 of the warrior far more interesting and glorious 
 than those which are with confused noise, and gar- 
 ments rolled in blood. Over this revolted world 
 your Lord claims rightfully a right of absolute 
 dominion. He is marshalling his forces for the 
 battle and for the victory. Already rides he forth 
 upon his white horse. Faithful and True is He; in 
 righteousness doth he judge and make war; hia 
 eyes are as a flame of fire, and on his head are many 
 crowns; and his name is called, The Word of God. 
 Our King wants men — volunteers; the service is 
 glorious, the victory is sure, the triumph eternal. 
 Who will follow? ''Pray ye the Lord of the har- 
 vest, that he will send laborers into his harvest." 
 
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