[283]. Vid. Cave’s Prim. Christ. Part. III. cap. 5.
[284]. Justin Martyr tells the Jews, (Vid. ejusd. Colloq. cum Tryph.) that the church, in his time, had the gift of prophecy; which Eusebius (in Hist. Eccles. Lib. IV. cap. 17.) takes notice of, and, doubtless believed it to be true in fact, though it be very much questioned whether there were any such thing in the fourth century, in which he lived. Gregory Nyssen, and Basil, who lived a little after Eusebius, assert, that there were many miracles wrought in the third century, by Gregory of Neo-cesarea, for which reason he is called Thaumaturgus; though it is not improbable that they might be imposed on in some things, which they relate concerning him, especially when they compare him with the apostles, and ancient prophets, not excepting Moses himself in this respect; and, it is certain, many things are related, of his miracles, which seem too fabulous to obtain credit; yet there is ground enough, from all that they say, to suppose that he wrought some, and that therefore, in his time, they were not wholly ceased. (Vid. Greg. Nyss. in cit. Greg. Thaum. and Basil de Sp. Sanct. cap. 29.) And Origen affirms, that, in his time, the Christians had a power to perform many miraculous cures, and to foretell things to come, (Vid. Lib. I. contr. Cels.) Και ετι ιχνη του αγιου εκεινου Πνευματος παρα χριστιανοις σωζεται εξεπαδουσι δαιμονας και πολλας ιασεισ επιτελουσι και ορωσι τινα κατα το βουλημα του λογου περι μελλοτνων.. If this had not been true, Celsus, who wanted neither malice, nor a will to oppose, would certainly have detected the fallacy. And Tertullian, (Vid. Apologet. cap. 23.) appeals to it for the proof of the Christian religion, offering to lay his life and reputation at stake, if the Christians, when publicly calling upon God, did not cure those who were possessed with devils.
[285]. “The Αποστολος is an extraordinary ambassador of Christ. He was commissioned for extraordinary purposes. Like the generals of a victorious army, the apostles exercised, in the name of their King, authority throughout all parts of the vanquished empire, until the regular magistracy was organized and fully settled. They have no successors in this respect. The presbyter is fully competent to all ordinary administrations. In relation to such cases, the apostles themselves are no more than presbyters. 1 Pet. v. 1.
Church government is subordinate to evangelic doctrine. The power given to the apostles, was intended solely for subserviency to their preaching. 2 Cor. xiii. 8. Teaching is the highest dignity in the church, because it is the most useful and laborious service. Preaching was the principal work of the apostles. The ambition of prelates has inverted this divine order. Preaching is the meanest service in the popish and episcopal churches. It is merely subservient to the government of bishops and of popes. The bishops exalt the mean above the end. Government is, with them, the principal part of religion. To be in power is more dignified than to edify.
Apostolic authority was founded upon apostolic gifts. God was the author of both, and both were subservient to teaching. None can pretend to a succession of apostolic power, without a succession of the gifts which qualified for it.
The evangelists were extraordinary ministers. As ordained presbyters, they exercised the ordinary power of the pastor. 1 Tim. iv. 14. Their principal work was teaching, and organizing churches, by apostolic direction. The ordinary ministers stood in need of this assistance. They had not, as yet, the New Testament revelation in writing. The evangelists, in part, supplied this defect. Timothy would have been, to the churches which he visited, what the epistles sent to him by Paul, are to us—a directory upon which we may depend.
Επισκοπος is a name of office. It is borrowed from the synagogue חזן, (Chazan, overseer.) Maimonides de Sanhed. Cap. 4. describes him, as ‘the presbyter who labours in word and doctrine.’ Bishop and presbyter, or, as our translation sometimes reads, overseers and elders, are different names of the same officer. Acts xx. 17-28. Presbyter is expressive of the authority, and episcopos, of the duty, of the pastor.
The angel of the church is analogous to the SELIH-JEBUR of the synagogue. The שליח צבור was the minister whose office it was publicly to read and explain the law and the prophets. The duties of the christian minister may be known, by the names given to him in the scriptures. The names which are divinely given to men, are always expressive of some important article of their conduct and character. Presbyter is a term of power, and points out the ruler; pastor points out a public purveyor of spiritual provisions for the church; bishop, the spiritual inspector of the state of the congregation; teacher, the public instructor of the congregation; and angel, the messenger of God to men. All these characters unite in the minister of the gospel. By each of these names is he known in the scriptures.
Διακοηος, and its parent Greek verb, are derived from the Hebrew כהן, to minister. Diaconos, is one who renders a service. It is applied, in the New Testament, to the Redeemer himself. Rom. xv. 8.—To any religious worshipper. John xii. 26.—To women useful in religious concerns. Rom. xvi. 1.—To civil rulers. Rom. xiii. 4.—To all ministers of religion, whether extraordinary as apostles, or ordinary pastors. 1 Cor. iii. 5. Acts i. 14. Col. i. 7.
Every person, public or private, male or female, who renders any service to another, is a deacon. But, besides this general use of the word, it is a term of office, in the church.”