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who now watched, in the room of those who had reached the end of their conversation. Finally, in the Revelation', mention is made of an angel of each of the Seven Churches of Asia, Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicea, under terms which denote, that they are individuals, distinguished from the Churches mentioned in conjunction with them.

This list of ministerial persons might be enlarged and rendered yet more impressive, by adding the names of those who were probably possessed of authority in the Church; but confined exclusively to those who are unquestionably designated as such, it is sufficient to shew, how extensive a platform was laid during the time of the Apostles, and while the affairs of the Church were administered under the immediate and extraordinary inspiration of the Holy Spirit. From the opening of the Evangelical History by the visible ordination of Jesus, to the conclusion of the Sacred Canon with the Revelation of John, through the wide circuit of Jerusalem, Syria, Asia Minor, Macedonia, Achaia, Rome, and Crete, are plain traces of an Apostolical ministry, exercising their sacred office, under the inspection and control of the Apostles. Originating in the eternal designation and visible appointment of Christ, and flowing through the veins of his immediate delegates, the Twelve, the Seventy, Matthias, and the Apostle of the Gentiles, the ministerial commission was conveyed by them to their successors, the ministers of the primitive Churches. The Scriptural view which has been taken

1 Rev. ii. 1, 8, 12, 22. iii, 1, 7, 14.

of its origin and succession, is more comprehensive and perspicuous, than might have been imagined by a superficial reader, especially when it is compared with the evidence of various facts, which all believe, as of the appearance of the Lord after his resurrection to more than five hundred brethren at once; of practices, which all allow, as of the sanctification of the Christian Sabbath; and of opinions, on which all are agreed, as concerning the Canon of Scripture; and when it is considered, that the historical part of the New Testament is a narrative of the establishment, not a discourse on the polity of the Church, and that the allusions in the Epistolary writings are addressed to persons, who were familiar with the most trivial circumstances, who needed not particular information concerning ecclesiastical acts, which were performed publicly and in their presence, who had from their infaney been accustomed to similar orders of ministry, whose minds were prepossessed with the Apostles' doctrine and fellowship, and who were too sensible of the advantages which they possessed, to think of questioning their origin and authority, which, while they were practically explained, needed not the minuteness of a verbal description, and which, before they were impugned, it was unnecessary to defend. The traditions, to which St. Paul frequently refers, might have privately instructed them in the nature of the ministrations, and the obligation of the ordinances, which he had delivered. Many difficulties, with which they were unacquainted, are thrown in the way of modern inquirers into the constitution and order of

m 1 Cor. xi. 2. 2 Thess. ii. 15. iii. 6.

E

the Church of Christ; and our investigation must be conducted under the influence of prejudice or prepossession to existing establishments, in ignorance of the meaning of many private allusions, and without capacity of tracing the faint and broken line, which marks the foundation and separates the offices of the Christian edifice. The foundation has been already traced, with as much accuracy as our present instruments will admit; and the several stories have been exhibited, gradually ascending from the foundation of the Apostles, and held together by the chief corner stone. It yet remains to measure the building, to examine its domestic oeconomy and interior arrangements; to see whether the apartments are of the same extent, adapted to the same use, and furnished with the same uniform seemliness; or whether they contain distinct accommodations, suited to the different rank of the occupiers, discharging separate offices in the service of the common Master, of some ruling in his absence, administering his concerns, maintaining his establishment, and providing a constant succession of servants, who are acting in subordinate capacities, which they are not permitted to assume, without previous trial and recommendation.

SECTION III.

DEGREES AND DISTINCTIONS OF THE CHRISTIAN

а

MINISTRY.

IT is matter of distinct and unquestionable record, that, during the personal administration of our Lord, there were three separate orders of the Christian ministry, appointed at different times, under different circumstances, and of different number and extent. It will not be disputed, that our Lord, the great Shepherd of the Sheep, the chief Bishop of our Souls, who sent his disciples, as he had been sent by the Father', possessed an infinite superiority over all whom he sent he who sent, was beyond all question greater than those whom he sent. Next in order to himself were the Twelve, those faithful servants, whom he graciously called friends, and to whom he declared his will without reserve. They were first in the order of their appointment; their names were thought worthy of particular record by three of the four Evangelists, and the fourth details certain circumstances in the call of some of them, which are not reported by his predecessors. At the time of their appointment they received the distinctive title of Apostles, a title exclusively appropriated to them, though applied on very few occasions before the ascension of our Lord. Their original commission differed but in few articles from that subsequently delivered to the

b John xx. 21.

a John x. 11. Heb. xiii. 20. 1 Peter ii, 25. v. 4. © John xv. 15. d Matt. x. 2, 3, 4. Mark iii. 16-19. Luke vi. 14, 15, 16. e John i. 40-45.

Seventy; but on a future occasion, they were exalted to thrones, and made judges over the tribes of Israel1; they received power of absolving and retaining sins¤; and their final commission was extended to the whole world, accompanied with a promise of perpetual assistance, not only during their natural lives, and personal ministry, but to their successors also, until the consummation of all things. "Go ye therefore and make disciples of 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 which I have commanded you; and, lo! I am with

you always, even unto the end of the world." The circumstances under which Jesus chose other Seventy i also, are such as indicate an inferior authority. The night before their appointment was not spent in prayer; they were not privately instructed in a separate place; they were not presented before the assembled multitudes; they were sent to such places and cities only as Jesus himself proposed to visit, while the Twelve were to visit all cities, except those of Gentiles and Samaritans; nor was their circuit through the cities of Israel to be completed, before the coming of the Son of man. It is not necessary to enter into an exact comparison of the commissions of the Seventy and of the Twelve, which, with the exceptions which have been noticed, are the same; but it is remarkable, that the Twelve are designated as Prophets; "He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward1:" and it will hereafter ap

f Matt. xix. 28. Luke xxii. 30. 8 Matt. xviii. 18. John xx. 23.

h Matt. xxviii. 19, 20. i Luke x. 1. Matt. x. 23. 1 Matt.

x. 41.

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