κοντες = διδάσκαλοι. The first case certainly cannot be admitted, for the χάρισμα of κυβέρνησις is so decidedly distinct from the χάρισμα of διδασκαλία, as in common life the talent for governing and the talent for teaching are perfectly distinct from one another. And according to the original institution the peculiar office corresponded to the peculiar charism. But since in the latter part of the Pauline period, those presbyters who were equally capable of the office of teachers as well as governors, were especially commended, it is evident that this was not originally the case with all. But neither have we sufficient reason for considering the second case, as the original relation of these several offices. Since the χάρισμα of προστῆναι οι κυβερνᾷν (in the First Epistle to the Corinthians xii. 28, and in the Epistle to the Romans xii. 8), is so accurately distinguished from the talent of teaching, and since these two characteristics, the πроorйναι and the Kußɛprav, evidently exhaust what belonged from the beginning to the office of presbyter or bishop, and for which it was originally instituted, we are not obliged to conclude that the diddoraλo belonged to the class of overseers of the church.

In the Epistle written at a late period to the Ephesians (iv. 11), the Toμéveç and didάokaλo are so far placed together, that they are both distinguished from those who presided over a general sphere of labour, but yet only in that respect. Now the term rouέveç denotes exactly the office of rulers of the church, the presbyters or bishops; it therefore does not appear evident that we should class the διδάσκαλοι with them. On the other hand, the term ποιμένες might be applied not improperly to διδάσκαλοι, since in itself, and from the manner in which the image of a shepherd is used in the Old Testament and by Christ himself, it is fitted to denote the guidance of souls by the office of teaching. Paul also classes diday with those addresses which are not connected with holding a particular office (1 Cor. xiv. 26), but what every one in the church who had an inward call, and an ability for it, was justified in exercising.

It might also happen, that in a church after its presbytery had already been established, persons belonging to it might come forward, or new members might be added, who, in con

sequence of their previous education, distinguished themselves in the office of teaching, even more than the existing presbyters, which would soon be evident from the addresses they delivered when the church assembled. At this season of the first free development of the Christian life, would the charism granted to such persons be neglected or repressed, merely because they did not belong to the class of presbyters? There were, as it appears, some members of the church in whose dwellings a portion of them used to assemble, and this depended probably not always on the convenient locality of their residence, but on their talent for teaching, which was thus rendered available; as Aquila, who though he resided sometimes at Rome, sometimes at Corinth, or at Ephesus, always wherever he took up his abode had a small congregation or church in his own house. (ἡ ἐκκλησία ἐν τῷ οἴκῳ αὐτοῦ.). Thus originally the office of overseer of the church might have nothing in common

1 The occurrence of such private churches is made use of by Kist and Bauer as an argument for their opinion, that originally in the larger cities there were only insulated particular churches, under their own guiding presbyters, which were formed in various parts, and at a subsequer period were united into one whole. But the Epistles of the apostle Paul give the clearest evidence that all the Christians of one city originally formed one whole church. Yet we may easily suppose that some parts of the church, without separating themselves from the whole body and its guidance, heid particular meetings in the house of some person whose locality was very suitable, and who acted as the didάokaλos for the edification of such small assemblies. Thus it may be explained how Aquila and Priscilla, while they sojourned at Rome, or Corinth, or Ephesus, might have such a small Christian society in their own house. Yet it does not seem right to consider these as absolutely separate and distinct churches; for we could not suppose that such a company of believers would be waiting for the arrival of a person like Aquila, who so often changed his residence; they must have had a fixed place of assembling, and their appointed overseers, (a presbyter or bishop, according to that supposition.) In 1 Cor. xvi. 20, the church, formning one whole (all the brethren), is expressly distinguished from any such partial assembly. In Rom. xvi. 23, a brother is mentioned, in whose house the whole church held their meetings. In Coloss. iv. 15, after a salutation to the whole church, an individual is specified and included in the salutation, at whose house such private meetings were held. But it may be questioned whether in such places as Rom. xvi. 14, 15, ("Salute Asyncritus--and the brethren that are with them. "Salute Philologus--and all the saints that are with them,") meetings of this kind are intended, or only those persons who. on account of their family ties or connexions in business, lived in intimacy with one another.

with the communication of instruction. Although the overseers of the church took cognisance not only of the good conduct of its members, but also of that which would be considered as forming its basis, the maintenance of pure doctrine, and the exclusion of error; and though from the beginning care would be taken to appoint persons to this office who had attained to maturity and steadiness in their Christian principles, it did not follow that they must possess the gift of teaching, and in addition to their other labours occupy themselves in public addresses. It might be, that at first the didaokadia was generally not connected with a distinct office, but that those who were fitted for it came forward in the public assemblies as didaosado; until it came to pass that those who were specially furnished with the χάρισμα of διδασκαλία, οι whom there would naturally be only a few in most churches, were considered as those on whom the stated delivery o instruction devolved. In the Epistle to the Galatians (vi. 6), Paul may be thought to intimate1 that there were already teachers appointed by the church, who ought to receive their maintenance from them. But the question arises, whether these words relate to the didáσkaλon, or to the itinerant εvayyɛλɩoraí; also, whether the passage speaks, not of any regular-salary, but of the contributions of free love, by which the immediate wants of these missionaries were relieved. all events, which would also be confirmed by this latter

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1 Even after the reasons alleged by Schott against this interpretation, in his commentary on this Epistle, I cannot help considering it as the only natural one. And I cannot agree with the other, according to which the râow ȧyaboîs is understood in a spiritual sense, (following the example of their teachers in all that is good.) I cannot suppose that Paul, if he wished to admonish the Galatians to follow the example of their teachers in the Christian life, would have expressed himself in so obscure and spiritless a manner. As to the objection against the first interpretation, that it does not suit the connexion, I cannot admit its correctness. The exhortations to gentleness and humility in social intercourse, introduce the series of special exhortations. v. 26. vi. 6, where the dè marks the continued development, a new exhortation follows, namely, that they should be ready to communicate of their earthly goods to their teachers; then ver. 7, that they must not think of reaping the fruits of the gospel, if their conduct was not formed agreeably to it; if they, with all their care directed only to earthly things, neglected such a duty towards those who laboured for the salvation of their souls.

passage, in case it is understood of didάorado, these were and continued to be distinct from the overseers of the church in general, although in particular cases the talents of teaching and governing were connected, and the presbyter was equally able as a teacher.

At a later period, when the pure gospel had to combat with manifold errors, which threatened to corrupt it -as especially the case during the latter period of Paul's ministry,

was

at this critical period it was thought necessary to unite more closely the offices of teachers and overseers, and with that view to take care that overseers should be appointed, who would be able by their public instructions to protect the church from the infection of false doctrine, to establish others in purity of faith, and to convince the gainsayers; Tit. i. 9; and hence he esteemed those presbyters who laboured likewise in the office of teaching, as deserving of special honour.

We have already remarked, that only females were excluded from the right of speaking in the public meetings of the church. But yet the gifts peculiar to their sex might be made available for the outward service of the church, in rendering assistance of various kinds, for which women are peculiarly fitted; and according to existing social habits, a deacon in many of his official employments might excite suspicion in reference to his conduct towards the female members of the church; but it was desirable by all means to guard against such an imputation on the new religious sect, of which men were easily inclined to believe evil, because it was new and opposed to the popular faith. Hence the office of deaconess was instituted in addition to that of deacon, probably first in the churches of Gentile Christians. Of its institution and nature in the apostolic age we have no precise information, since we find it explicitly mentioned in only one passage of the New Testament; Rom. xvi. 1. In modern times, indeed, what Paul says in 1 Tim. v. 3—16, of the widows who received their maintenance from the church, has been applied to these deaconesses. And many qualifications which he requires of those who were to be admitted into the number of the widows (v. 10), and which appear to contain a reference to their special employments, as attention to strangers and the care of the poor, are in favour of the supposition. But since Paul only distinguished them as persons

supported by the church,' without mentioning any active service as devolving upon them; since he represents them as persons who, as suited their age and condition, were removed from all occupation with earthly concerns, and dedicated their few remaining days to devotion and prayer; and since, on the contrary, the office of deaconess certainly involved much active employment; we have no ground whatever for finding in this passage deaconesses, or females out of whose number deaconesses were chosen. 2 What Paul says in the passage quoted above of the deaconess of the church at Cenchrea, appears by no means to agree with what is said in the First Epistle to Timothy, concerning the age and destitute condition of widows. We must rather imagine such females to be among those widows who, after presenting a model in discharging their duties as Christian wives and mothers, would now obtain repose and a place of honour in the bosom of the church, where alone they could find a refuge in their loneliness; and by their devotional spiritual life, set an edifying example to other females; perhaps also they might be able to communicate to such of their sex as sought their advice, the results of their Christian experience collected in the course of a long life, and make a favourable impression even on the Gentiles. Hence it would naturally be an occasion of scandal, if such persons quitted a life of retirement and devotion, and showed a fondness for habits that were inconsistent with their matronly character. At all events, we find here an ecclesiastical arrangement of later date, which is also indicated by other parts of the Epistle.

The consecration to offices in the church was conducted in the following manner. After those persons to whom its per

1 I do not perceive how Bauer can trace in the 5th chapter of the First Epistle to Timothy, that at that time the name xñea was applied to young unmarried females, in reference to their station in the church, which would be among the marks of a writing composed at a later period. The ovтws xñgaι in v. 5, are the truly destitute, who could find relief only in the church for their loneliness, contrasted with the widows mentioned in verse 4, who were supported by their own relations, instead of being a burden to the church. The xiga=μeμovwμévn, verse 5, where the kal is to be understood explicative.

2 The supposition, that in v. 9 mention is made of a different class of widows than those in v. 3, appears to me utterly untenable. A comparison of v. 16 with v. 4 and 8, plainly shows that this whole section relates to the same subject.