with the BISHOPS and DEACONS.' The Epistle was not sent to one bishop or elder, but to a plurality, along with the other constituent parts of the Church. In Crete, too, Paul notes down that Titus was left there for the special purpose of setting 'in order the things that are wanting, and ordaining elders'plurality—‘in every city. By apostolic appointment, no church was to be wanting in the services of several ordained elders.

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2. And there was a division of labour amongst these officers.— This was to be expected from the appointment of many. Had only one bishop or elder been appointed, the entire duties had fallen to him alone. Accordingly, it is found that—

First, THERE WERE PASTORS WHO BOTH TAUGHT AND RULED. 'Know them WHO LABOUR among you, and are OVER YOU in the Lord' (1 Thess. v. 12). 'Remember them which HAVE THE RULE OVER YOU, WHO HAVE SPOKEN UNTO YOU THE WORD OF GOD;''Obey them that HAVE THE RULE OVER YOU, and submit yourselves, for THEY WATCH FOR YOUR SOULS, as they that must give account' (Heb. xiii. 7, 17). Not only in the Church of Thessalonica, wherever the Hebrew Christians are organised into companies of the called, they are recognised as having pastors, who both instruct and regulate in the Lord.

Second, THERE WERE ELDERS WHO ENGAGED CHIEFLY IN RULING. These do not appear to have engaged in the public teaching of divine truth. In private spiritual exercises, no marked distinction was drawn. When any were sick, they were directed simply to call for the elders, who were to pray in the name of the Lord, assured that 'the prayer of faith shall save the sick' (Jas. v. 14, 15). That they were not all public instructors, appears from the distinctions employed to indicate their several duties. Having ministry, let us wait on our ministering;' 'He that ruleth with diligence' (1 Cor. xii. 28, 29). The special work of ruling is here carefully distinguished from that of the ministry of the Word. Express mention is also made of governments,' or governors, as well as of 'teachers,' when those officers are enumerated whom God hath set in the Church. Are all apostles? are all prophets? are all teachers?' This last question, as much as in the two preceding, indicates a special department for 'governments,' or governors, as distinguished

If especial honour was

from 'teachers,' in the estimation of Paul. This division of labour amongst the elders in each church is further marked in Paul's directions to Timothy, which must be held applicable to all the churches to which he was sent. Let the elders that rule well be counted worthy of double honour, especially they who labour in the Word and doctrine' (1 Tim. v. 17). The word ' especially' points out that some not only ruled well, but, in addition, proclaimed the truth of God. to be conferred on those who performed this double duty, then there were some who had not the special labour of the Word. There were elders who confined themselves to ruling well. Doing so they were to be abundantly honoured. Those who were enabled to discharge both departments were to be specially honoured. They were entitled to this greater consideration, because of their full employment in the entire duties of the eldership. The office of bishop or elder is one; but it is for the edification of the body of Christ that the elders, according to capacity and opportunity, occupy the respective departments of that one office.

VIII. PRINCIPLE.-EVERY CONGREGATION SHOULD HAVE A PLURALITY OF ELDERS, AMONG WHOM THE DUTIES OF TEACHING AND RULING ARE DISTRIBUTED.

QUESTIONS.

1. Give instances of the appointment of more than one elder in the churches.

2. To whom did Paul address the Epistle to the Philippians? 3. What might we expect from the appointment of a plurality? 4. Prove that some elders both taught and ruled.

5. In what duties was there no marked distinction among them? 6. Quote Scriptures that indicate a distribution of duties.

7. How does the passage in 1 Timothy, chapter v., prove this? 8. What principle follows?

CHAPTER XVIIL

ELDERS, THEIR POSITION AND POWER.

OCCASION was not wanting for man's natural love of power disclosing itself amongst the disciples of Jesus. Some desired preferment to a higher rank than the others. These last were moved with indignation. The Lord Jesus emphatically set the matter at rest. 'Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority over them. But, it sHALL NOT BE SO AMONG YOU: but whosoever will be great among you, let him be your minister; AND WHOSOEVER WILL BE CHIEF AMONG YOU, LET HIM BE YOUR SERVANT' (Matt. xx. 25–27). This rule of the King is for all the officers in His kingdom in every age and place. The only gradation in rank which He allows and acknowledges is zealous devotion in His service. Apostles, it is true, held an exalted position. That was a special and temporary arrangement. Their superintendence is still to be had in the principles and practices which they disclosed. After them no superiority is found amongst the ordinary ministers. The address of Paul to the Ephesian elders proves that they occupied one platform of position and power. These presbyters or elders were summoned as the representatives and rulers of the whole Ephesian Church, whatever its sub-divisions. These officers were divinely appointed, and as such they were exhorted. Through them all elders were instructed, whether then living, or in aftertimes. They were overseers or inspectors who fed the flock-teachers and rulers. Bishop is the anglicised word employed for (1005) overseer. Those who oversaw were (goßurego) presbyters or elders, men of venerable parts. It was the flock of Ephesus they were to feed and oversee. Elders and flock were not subjected to one bishop. The elders were united in a common government. They were, therefore, of equal position and power. were to feed. All were to take the oversight in view of approaching danger. The sole charge of the flock was, by the authority of God, committed to their care. Upon them unitedly was the

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full duty of the work of the ministry laid, under solemn responsibility.

The same equality of position and power in the elders or bishops is observable in other Churches. No higher position existed in the Philippian Church, as has been seen, than bishops and deacons.' So in all the other Churches. Therefore, let it be noted that (1.) equality in the eldership or overseers is unmistakable,-divergence was unknown; (2.) these officers were authoritatively appointed (3.) ordinarily to administer divine ordinances; and (4.) to regulate the interests of the Church, (5.) the members of the Church submitting willingly to that government. Elders or presbyters are thus the only ordinary administrators of the laws of the kingdom. They determine as to the admission of candidates for its outward privileges. They suspend, exclude, restore. They admit to or exclude from office. Every case, common or difficult, is to be adjudicated upon by them. They are to remove hindrances, devise and control helps. In a word, the government of His little flock is, by the Great Shepherd, committed to these under shepherds. Hence (1.) their rule is simply ministerial. It must be in accordance with His laws, not by arbitrary human will. And (2.) cheerful obedience is due to their authority, because the laws of Christ are merely applied by these officers. His will and authority must in them be recognised. Summed up, we have this

IX. PRINCIPLE. THE HIGHEST POSITION IS THAT OF ELDER OR BISHOP, WHOSE RULE IS WHOLLY MINISTERIAL.

QUESTIONS.

1. What rule has Christ laid down regarding preferment amongst His ministering servants?

2. Is it denied, then, that the apostles occupied an exalted position?

3. What is proved by Paul's address to the Ephesian elders? 4. Mention five positions that may be noted regarding the eldership.

5. What conclusions, and what principle, may be drawn from these facts?

CHAPTER XIX.

THE OFFICE OF DEACON.

UNLIKE that of the eldership, this was a new institution. It arose out of the exigencies of apostolic times. Similar exigencies claim its continuance. The disciples becoming numerous, certain Grecian converts complained that the widows were neglected in the daily ministrations. These were evidently Jewish proselytes who spoke the Greek tongue. Previous to this the apostles, probably by deputies, had discharged these necessary temporal as well as spiritual duties. From the great increase of their labours, in preaching to and regulating the extended Church, this was now impossible; and all agreed that it was unreasonable that they should be so oppressed, when others who were able to assist could be found. Helps were needful, that all things should be done decently and in order. Thus those apt to teach would be enabled to give themselves continually to the Word of God and prayer. The labour was to be so divided that neither temporal nor spiritual concerns should be neglected. (1.) The multitude of believers were accordingly summoned, when (2.) the apostles explained to them the kind of men required for the office, and (3.) directed them to look them out or select them, (4.) declaring their readiness as apostles to appoint men of the people's own selection for that special sphere: 'Wherefore, brethren, look you out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.' This proposal was cordially entered into. Seven were selected by the people, and ordained: They chose Stephen' and six others, 'whom they set before the apostles: and when they had prayed they laid their hands on them' (Acts vi. 1–6). Thus was the office of deacon instituted to meet the necessity of the Christian Church. It was to have an ample service of tables. In other words, these seven were ordained to the charge of the temporal affairs of the Church. The title 'deacon' is not given to the seven in this account, but the thing is practically intended. Besides, it is distinctly stated that the want arose in the daily

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