Questions on Chapter 2.

pen those divine truths which constitute the New Testament code. And yet it is equally clear that they did not just begin to be apostles when they received these extraordinary endowments. They had been consecrated to the same “ministry and apostleship,” even while Judas was one of their number. Previous to the crucifixion of Christ, it was not thought necessary by our Lord to confer upon the apostles powers so extensive. And the reason is obvious. Such powers were not then requisite. Upon the same principle, we may infer that, when those extraordinary powers ceased to be needed, they would of course be withheld. But as the conferring of them did not create the apostolate, neither can the withholding of them destroy it.

It will be readily perceived how utterly inconsistent with the foregoing scriptural view of the perpetuity of the apostolic office must be that theory upon which have been founded the arrogant assumptions of a haughty episcopacy as well as all the enormous and blasphemous pretensions of the papacy. According to the Scriptures, the apostolic office is perpetuated; but in what? Not in the assumed Primacy, in the pretended chair of St. Peter, claiming to sway a scepter of absolute control, as “the Lord God the Pope,” over the whole Church — not in the arrogant claims and usurped prerogatives of an unwarranted episcopacy — but in the living ministry, “called of God,” and “sent forth” by the Head of the Church “into all the world” to “preach the gospel to every creature.” In the Scripture sense, they are the successors of the apostles, who, like St. Peter, hear the voice of their Master by his Spirit addressing them, saying, “Feed my lambs… Feed my sheep;” or who can say with St. Paul, “Woe is me, if I preach not the gospel.” The divinely called and commissioned ministers of Christ, in every age, are the apostles of the Lord, not claiming the miraculous powers and extraordinary prerogatives of the sacred “twelve,” but succeeding them as “embassadors for Christ,” proclaiming his gospel, administering his ordinances and discipline and feeding the “Church of God.”

QUESTIONS ON CHAPTER 2.

QUESTION 1. Whom did Christ call to his assistance in establishing his Church?

2. What erroneous view has been extensively held as to the origin of the apostolic office?

3. How can it be shown that the apostolic office originated in the first calling and ordination of the twelve?

4. What scriptures are quoted to prove that Judas was an apostle?

5. What two elements did the apostolic office originally embrace?

6. Wherein does the record of Mark, on the subject, vary from that of Matthew?

7. Was the original commission of the apostles plenary?

8. Wherein was it afterward changed?

9. What farther light was shed upon the subject after Christ’s resurrection?

10. In what sense were the apostles sent as the Father had sent the Son?

11. Was the apostolic office to be perpetual?

12. How is this proved?

13. What objection is urged against this doctrine?

14. How is the objection answered?

15. Is the view given of the perpetuity of the apostolic office consistent with the assumptions of High Church Episcopalians and Roman Catholics?