pear, that a prophet is the name of the presbyters, or second order of the Christian ministry, which was then held by the Apostles. Our Saviour also, in recommending humility and mutual subjection to his disciples, uses this expression: Let him that will be great among you be your minister, or Deacon"; as if he had anticipated the institution of that Apostolic office, and applied it to the circumstances of the Seventy, instructing his Apostles rather to degrade themselves to an inferior situation in the Church, than to affect dominion over each other. It is probable also, that St. Paul refers to the personal administration of the Lord, when he describes the Church, as built on the foundation of the Apostles and Prophets, Jesus Christ being the chief corner stone"; a title, which our Lord certainly assumed during his manifestation upon earth, and which may be reconciled with the proleptical appropriation of the Apostolic and Prophetic titles to the Twelve and the Seventy, which did not properly belong to them before the ascension of their Divine Master. When each order had executed their first commission, the Apostles submitted their report to Jesus, without expressing any elation or elevation at the event; and he received it, without any other notice, than recommending them to withdraw into the wilderness, and to rest from their labours. The connection of the history seems to imply, that the service of the Seventy was more rapidly concluded; and they reported with joy and exultation, that the devils were subject unto them through his name. Our Lord, with his characteristic mildness and condescension, con

Matt. xx. 26. n Ephes. ii. 20.

• Mark vi. 30, 31.

gratulated them on their success P, and renewed their power of working miracles, under expressions however, which leave it uncertain whether they exclusively denote the ministerial office, or whether they may not be applied generally to them that believe : "Behold! I give unto you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice, that your names are written in heaven"." This was an occasion of joy, which exalted the persons to whom it was given a very trifling degree above those who acted in a private capacity. After this commission, though reference is continually made to the Twelve, both collectively and individually, no further mention is made of the Seventy; and though there is no reason to conclude that the order was dissolved, its continuation and perpetuity must be collected and inferred, without the express assertion or contradiction of the Scriptures. During the personal ministry of the Lord, these different orders of servants were independent, and not subordinate to each other. Among themselves, the most exact equality prevailed; nor was there any lesson inculcated with more force, than that of personal humility and mutual submission, as became the relation of servants to one common Masters. Though in the unlimited extent of their commission, in the declared perpetuity of their office, and in the power of absolution, the Twelve

P Luke x. 17, 20. 9 Compare Mark xvi. 17, 18.. 19, 20. Matt. xviii. 4. xx. 27. xxiii, 11.

r Luke x,

were exalted above the Seventy, they did not on any occasion exult over their inferior brethren. The number of the Twelve and of the Seventy may seem disproportionate to the number of the existing Church; but it must be remembered, that the labours of our Lord and of his disciples were not confined to Jerusalem, but extended over a considerable tract of country; and that the whole multitude of the disciples, who were assembled when the Twelve received their commission, and of those who rejoiced when he descended from the Mount of Olives", and of the five hundred brethren, who beheld our Lord at one time after his resurrection, at a time, when the disciples had every motive to conceal themselves, and to deny their connection with the Lord and with each other, imply any thing but an inconsiderable family, which was to receive meat in due season and in different places from the servants, whom the Lord had appointed over his household.

The interval between the resurrection and ascension of the Lord was spent in familiar conferences with his disciples, in giving commandment unto the Apostles, whom he had chosen, and in speaking of the things concerning the kingdom of God". The precise nature of these conferences is not specified, and can only be collected by probable inferences from recorded events. It is possible, that the alteration of the Sabbath, from the last to the first day of the week, was now enjoined; as the last celebration of the * 1 Cor. xv. 6. y Acts

t Luke vi. 17. a Matt. xxi. 9. i. 2, 3.

Jewish Sabbath among the disciples, was on the eve of the resurrection, when the women rested the seventh day, according to the commandment"; as the first day was that on which the Apostles were assembled, when Jesus appeared unto them; on which the disciples at Troas assembled to break bread"; on which St. Paul required the Corinthians to lay by them in store, as God had prospered them; and on which St. John, being in the Spirit, was entrusted with the mysteries of the Apocalypse ". Instruction may also have been given concerning the order of the Seventy, of which the continuance or dissolution is not settled by the previous history; and to which may be appropriated the signs which are to follow them that believe, as they correspond with the power given to the Seventy, on the execution of their commission, and include that which is distinctly assigned by St. James to the presbyters 5, on whom it may for the present be assumed that the power of the Seventy devolved. The Apostles may also have been instructed concerning the election of a successor to the traitor Judas, and the institution of the order of the Deacons. All, which is recorded, and which must be the standard of conjecture as to the private matters of the discourse, is the enlargement of the Apostolic commission, which, originally exclusive of the Gentiles", was now extended to comprehend all nations; which was improved by the power of remitting and retaining sins, and which was sanctioned by the sign

z Luke xxiii. 56. xx. 19, 25.

,

a Mark xvi. 14. Luke xxiv. 33. John b Acts xx. 9. c. 1 Cor. xvi. 2. d Rev. i. 10. f Luke x. 19.

e Mark xvi. 17, 18. xvi. 18.

h Matt. x. 5.

g James v. 15. Mark

i Matt. xxviii. 19. k John xx. 23.

of breathing on them', in token of the future descent of the Holy Spirit. The discourse concerning the kingdom of God, may seem to be confined to the revelation of doctrine, to the enforcement of practice, and to prophetic intimations of the future progress and success of the Gospel. These may certainly be included, without any necessity of excluding those considerations which affect the order of the Church, some of which are recorded in the Evangelical history, and to which it may be proper to reduce the allusion of the Apostle, when, in speaking of the ascension of Christ, he says, "He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers ";" but of these orders, none except that of Apostles is referred to in this interval, except they are included in the general discourse concerning the kingdom of God.

There is certainly considerable difficulty in tracing the order and œconomy of the Church, under the administration of the Apostles, after the ascension of our Saviour. They who acknowledge that any platform is exhibited in the Scriptures, are divided and in doubt, whether there were in the Apostolic constitution more than two orders; the Deacons, whose separate office is undisputed; and the Apostles and Elders, occupying one and the same authority, which is the opinion of Presbyterians: or whether, according to that of Episcopalians, there were not three distinct and separate orders, the Deacons in the lowest degree, the Presbyters in the next gradation, and over all the Apostles, possessing unlimited and superior power.

1 John xx. 22.

m

Eph. iv. 11.