gifts the first rulers of the Churches.

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προεστώτες πρεσβύτεροι, “ the elders that rule (or preside) well:" especially, if they had the gift of the Spirit, that qualified them for ruling (or presiding), as the elders in the apostles' time seem to have had.' St. Paul adds, that "the elders that rule (or preside) well, should be counted worthy of double honour (or stipend), especially they who labour in the word and doctrine: " which seems to imply, that all elders ruled, or presided; though all did not rule (or preside) or teach well. So likewise St. Peter bids the elders "feed (that is, teach) the flock, taking the oversight thereof (ruling, or presiding), not by constraint (as a thing of course, and as what was expected from their standing in years, or Christianity), not for filthy lucre, (or the stipend that attended,) but of a ready mind." This distinction of teaching and ruling elders seems to have lasted down to the days of Cyprian, where one may trace it plainly in these words. of his, "Cum presbyteris doctoribus doctorem audientium constituimus." 2 If there had not been in his time two sorts of elders, one sort of which was teaching elders, he would never have added "doctoribus" to "presbyteris." This is also very agreeable to what Tertullian says afterwards, describing the worship of the Christians : "Coimus in cœtum (id est, ecclesiam)

See the First Essay.

2

Ep. xxix.

ut ad Deum, quasi manu facta precationibus orantes ibidem etiam exhortationes, castigationes, et censuræ divinæ præsident probati quique seniores.” ' And these he calls elsewhere "præsidentes : "Eucharistice sacramentum, et tempore victus, et omnibus mandatum est a Domino, etiam antelucanis cœtibus: nec ab aliorum manu quam præsidentium sumimus."3

And perhaps these are "the elders that St. Paul left Titus in Crete to ordain." St. Paul directs Titus to ordain such elders in every city "as have faithful children, not accused of riot or cruelty;" or, as he says to Timothy of a bishop (who was to be an elder)," one that ruleth well his own house, having his children in subjection with gravity;" which shews plainly that the elders were men somewhat advanced in years, who had children of such an age as to be capable of being orderly or riotous. This is the more probable, because Timothy not being an elder in any of these senses, St. Paul seems to excuse his laying his hands on him, to impart gifts for the office of an evangelist, from prophecy that directed it; and also to enjoin so particularly that "no man should despise

No novice to be ordained.

167

his youth; " and to caution the Corinthians against it; though ordinarily a novice in Christianity, or one newly converted to Christianity, was not even to be appointed a bishop, and therefore one would imagine much less an evangelist, which was an higher office in the church.' And this perhaps too is the reason why St. Paul insists so much on Timothy's "rebuking and reproving with gentleness, gravity, authority, and (particularly with) purity." Timothy was a very young man, and but just converted, when St. Paul would have him go forth with him as an evangelist, and presently after made use of him in converting the Thessalonians; if he did not make use of him in that work immediately in Galatia, Phrygia, Mysia, and the other cities of Macedonia, before he came to Thessalonica, as it is highly probable he did. And for this reason it is that, after St. Paul directs Timothy, in the place I quoted before, "not to rebuke an elder, but to intreat him as a father; the younger men as brethren; the elder women as mothers, and the younger women as sisters," that he adds, "with all purity:" because Timothy, being a young man, was to take particular care "to flee youthful lusts."7

PART III. ON THE BREThren.

SECTION I.-All believers, who were not apostles or elders, were called brethren.

Ir this be the true description of elders and apostles, it will naturally follow who were "the brethren :" all that believed, who were not elders or apostles; or, if you please, all that believed, who had not seen Christ while He was upon earth, and had not the Holy Ghost also poured out upon them; that is, communicated without the laying on of hands. Thus those five hundred are called "brethren" by St. Paul,' "of whom Christ had been seen at once, after He was risen from the dead, the greater part of whom are fallen asleep ;" the Holy Ghost not having fallen upon them as to be sure all those also must, who were converted to Christianity after Christ's death and resurrection, though the Holy Ghost fell down on them; which was the case of Saul, of Cornelius and his family, and of the great number

1 1 Cor. xv. 6.

Proselytes of the gate first called Christians. 169

4

2

of idolatrous Gentiles that were first converted to Christianity at Antioch in Pisidia." All these, who had not seen Christ, and had not also had the Holy Ghost immediately fallen down upon them, were first called "believers," being distinguished from the other Jews by nothing but believing in Christ; and then 'disciples ;" and, when they increased to a multitude, "brethren." After this, the proselytes of the gate in the church of Antioch, who at first called themselves " Christians,' but had at last the other names allowed them, and particularly that of "brethren," as I shall observe more fully in the Fourth Essay. But whatever new name these or any of the Jewish believers might take or receive, yet it was without losing their former appellations; for though they were generally and for the most part called "brethren," yet are they called "believers" and 66 disciples" afterwards on many occasions, and all or some of them "Christians" once."

And as apostles, elders, and brethren, comprehended the whole church of Jerusalem, all

See the First Essay.

2 Acts v. 32.

3 Acts ii. 7. vi. 1. ix. 1. x. 19. 25, 26. xiv. 20.

4 Ibid. vi. 3. ix. 30. xii. 17. xv. 1. 23. 36. 40. xvii. 6. 10.

14. xviii. 18. 27.

5 Ibid. xi. 24.

6 Ibid. x. 19. 25, 26. xiv. 20. xx. 1. 7. xxi. 4. 16.

7 1 Pet. iv. 16.