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writing to Titus, states, that he had left him in Crete, to ordain elders in every city. He enumerates the qualifications of an elder, and then adds, "for a bishop," or overseer, "must be blameless," &c.1 If this does not identify the bishop with the elder, what can do it? Suppose a law pointing out the qualifications of a sheriff were to sayA sheriff must be a man of good character, great activity, and resolute spirit, for it is highly necessary the chief magistrate of the county should be of unspotted reputation, would it be possible to come to any other conclusion than that, in the eye of the legislature, the sherriff and the first magistrate of the county were just two names for the same officer? How inconsistent would it be to say to a captain -In appointing sergeants you must appoint only men of such qualifications, specifying them, and then add, for these are the proper qualifications for a general or a field-marshal? But we need not go farther than the text in search of the identification of the christian elder, and the apostolic bishop, and the apostolic pastor. "The elders I exhort: Act the part of pastors to the flock; shepherd them, acting the part of bishops, or overseers." The elders, in other words, are exhorted to act the part of good pastors, good bishops.

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The whole care of a christian church as a spiritual society, including instruction, superintendence, and discipline, was committed to these elders, though it is very probable that in the primitive churches, as among us, there were authorized public teachers who were not elders, and had no share in the management of any church.

It is plain there was a plurality of such elders in every church. These formed the eldership or presbytery of that church. In the church of Jerusalem, when met for government, we find just the apostles, extraordinary officers, the elders, ordinary officers, and the brethren or church members who listened to their deliberations, and to whom their decision seemed good. We know there were deacons in that church; but their office was not rule, and therefore they are not named. The church of Philippi, which was set in order by the apostle, was composed of "the saints in Christ Jesus," the private members; "the bishops," overseers; elders, who ruled; and “the deacons," who served.3

While the entire spiritual charge of the church was committed to the presbytery or meeting of elders, what we are in the habit of calling the session, there is evidence, not that the elders were divided into a pastor or pastors who only taught, and bishops who ruled; but that, while all the elders severally and in a body superintended and ruled, there were some of these elders" who labored in word, and doctrine," devoting themselves chiefly to the exposition and enforcement of the doctrine and law of our Lord Jesus.

It is comparatively a modern, at any rate it is not a New Testa

1 Acts xx. 17, 28 ; Tit. i. 5-7. Επειδή λανθάνει τοὺς πολλοὺς ἡ συνήθεια, μάλιστα τῆς καινῆς διαθήκης, τοὺς ἐπισκόπους πρεσβυτέρους ὀνομάζουσα, καὶ τοὺς πρεσβυτέρους ἐπισκόπους, σημειωτέον τοῦτο ἐντεῦθεν (Acts xx. 17, 28) καὶ ἐκ τῆς πρὸς Τίτον ἐπιστολῆς καὶ ἐκ τῆς πρὸς Τιμόθεον πρώτης. Πρεσβυτέρους καὶ τοὺς ἐπισκόπους, καὶ ὁ τῶν πράξεων βίβλος οἶδε λεγομένους.—In hunc loc. ECUMENIUS.

3 Ποιμάνατε ἐπισκοποῦντες.

Phil. i. 1.

ment usage, to apply the term "pastor" exclusively to those teaching elders, that term naturally expressing the whole work of the christian eldership; and, like the kindred term "bishop," being given in the New Testament to christian elders indiscriminately. But that such a distinction as that between elders who taught and ruled, and elders who only ruled, existed from the beginning, is made probable by the reasonableness and almost necessity of the arrangement, and its obvious tendency to secure the gaining in the best way and in the greatest degree the ends of the christian eldership; and appears to me proved by the passage in the First Epistle to Timothy, v. 17, of which, after all that has been said for the purpose of reconciling it to the episcopal or independent order of church polity, I am disposed to say, with Dr. Owen, that "on the first proposal of this text, that the elders who rule well are worthy of double honors, especially those who labor in word and doctrine,' a rational man who is unprejudiced, who never heard of the controversy about ruling elders, can hardly avoid an apprehension that there are two sorts of elders; some of whom labor in word and doctrine, and some who do not so.

§ 2.—Qualifications of christian elders.

With regard to the qualifications which are necessary for filling the office of a christian elder, we have full information in the epistles of Paul to Timothy and Titus. "This is a true saying," says he, in his First Epistle to Timothy, iii. 1, "If a man desire the office of a bishop," an overseer, an elder, in the christian church, "he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a broiler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; for if a man know not how to rule his own family, how shall he take care of the house," the family, "of God? Not a novice," a late convert, “lest being lifted up with pride, he fall into the condemnation of the devil. Moreover, he must have a good report of those who are without; lest he fall into reproach and the snare of the devil." Ordain elders, says he to Titus, "in every city, as I had appointed thee. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly. For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince gainsayers." These are qualifications which are requisite in all elders, though some of them may be required in a higher degree in those who are called to labor in word and doctrine.

§ 3. Of the manner in which Elders were invested with office. With regard to the manner in which the elders were invested with these offices in the apostolic church, we have comparatively little in

formation. We know that Paul and Barnabas ordained elders in every church which was gathered by their ministry; and that Titus was enjoined by Paul to ordain elders in every city where the gospel had taken root. But we should undoubtedly err, were we concluding that these offices were appointed by the apostles or evangelists, whatever their authority might be, without consulting the brethren. When we reflect on the nature and design of a christian church, and take into consideration the probable method of electing an apostle in room of Judas, and the distinctly recorded facts respecting the election of the deacons, we cannot doubt that the elders were elected by the brethren from among themselves, and presented by them to the apostles, evangelists, or other church rulers, who, with fasting, prayer, and laying on of hands, solemnly set them apart to the discharge of the functions of the office to which they had been chosen; thus, in the most impressive way, intimating their conviction of their fitness for the office, and their cordial acknowledgment of them as fellowlaborers, and commending them to the special care and blessing of their common Lord. So much for the elders to whom the apostle here addresses so solemn and affectionate an exhortation.

CHAP II-OF THE DUTIES OF CHRISTIAN ELDERS.

§ 1.—Of the figurative terms in which these duties are described, acting the part of a shepherd and an overseer.

Let us now, in the second place, attend to the duty which is here enjoined on these elders. They are enjoined to "feed the flock of God, and to take the oversight of it." The two words employed to describe the elder's duty, are suited to the two figurative representations here given us of the objects of their care. If viewed as the flock of God, they are to feed, or rather, as the word properly signifies, they are to act the part of shepherds to them. If viewed as the property of God, or the family of God, they are to act the part of overseers in reference to them. The Israelitish people are often in Scripture termed the flock of God, and their rulers appointed by him, their shepherds; they are represented also as the peculiar property and as the family of God, and their rulers as overseers, tutors, governors, appointed by the Father. The christian church is the antitype of the Israelitish people. The whole body of believers are the flock of God, the property of God, the family of God; for in the new economy all things are of God by Christ Jesus. We are Christ's, Christ is God's. Jesus Christ who laid down his life for the sheep, is the Great Shepherd, the Chief Shepherd, whose own the sheep are. To him is committed the care of the property which was purchased, redeemed to God, by his blood; and he, as the Son, is intrusted with the management of the whole family called by his name. He is the shepherd, and bishop or overseer, of their souls.1 Christian elders are here represented as under-shepherds, subordinate overseers; and their

1 John x. 11-14. Heb. iii. 6. 1 Pet. ii. 25.

duty to that portion of the flock of God committed to their care, is what the apostle here refers to.

It has, I believe, been very generally supposed by interpreters, that the expression rendered "feed" refers solely to instruction; and that rendered by "taking oversight" to discipline and government. If the term " feed" adequately represented the force of the original term, there might be a good deal said for this mode of interpretation; for, no doubt, knowledge is mental food, and instruction is spiritual feeding; but the truth is, the word signifies, generally, act the part, discharge the duty, of a shepherd, and is ordinarily, when used in a figurative sense, significant of ruling, being applied to kings. To procure and administer food to the flock is an important part of the shepherd's duty, but it is not his only duty; he must strengthen the diseased and heal the sick, and bind up the broken, aud bring again that which was driven away, and seek that which was lost. He must go before them, and guide them, and govern them. The whole duties of the christian eldership are included in shepherding the flock; and equally extensive is the other figurative representation of the elder superintending, that is, taking care of. If it refer to property, how can such a property, consisting of immortal minds, be taken care of? Must not instruction, putting them in the way of taking care of themselves, be a part of the overseer's work? and, if it refer to a family, must not the good steward, tutor, and overseer, the ruler over his master's family, not merely superintend the conduct of the household, keep them at their proper work, out of mischief, away from danger, but "give to every one his portion of meat in due season?" a The first term does not, then, exclusively refer to instruction; nor the second to superintendence and government. They are two figurative representations, each of them embracing the whole compass of the duty of the eldership of a christian church.

§ 2. Of the duties themselves.

The whole of the duties of the christian eldership do, however, naturally enough range themselves under the two heads of instruction and discipline, or superintendence and government, and to these in their order I wish very briefly to call your attention.

(1.) Instruction.

First, then, christian elders are to act the part of shepherds and overseers to those under their care, by providing and administering instruction to them. It is an important part of the shepherd's duty to find wholesome nourishing pasture for his flock. It is an important part of the duty of the overseer of the family to see, that every member of it be furnished with a sufficient portion of suitable food. "The truth as it is in Jesus," the doctrine and the law of Christ, serve in

Ποιμαίνω is a word much more comprehensive in its meaning than βόσκω. Ποιμὴν is applied to Kings, Eurip. Phon. 1157. Hom. Il. i. 263. Xen. Mem. iii. 1, 2. Vide Casauboni Exercitt. Anti-Baron. xvi. § 133, Xρiσròs toiμùv, dri hμãs véμet.—CHRYSOSTOM. 2 Luke xii. 42.

the spiritual economy a purpose analogous to that which food does in the animal economy. Suitable wholesome food must be eaten and digested, in order to health and bodily growth, and, indeed, to the continuance of animal life; and Divine truth must be understood and believed, and thus become influential on the intellect, and conscience, and affections, in order to the continuance of spiritual life, and to the healthy exercise of the functions of the new creature. The private members of the church, as well as the ministers of Jesus Christ, are "nourished up by the words of faith and good doctrine," whereunto they attain; and the "new-born babes grow" by "the sincere milk of the word," which the instincts of their new nature lead them to desire.

Regularly and effectually to meet this exigence is one leading object of the christian eldership; and where suitable provision is not made for securing the growing intelligence of the members of a christian church, there must be, on the part of the eldership, most blameable neglect of duty. When the disciples come together on the first day of the week to observe the ordinances, the ordinance of "doctrine” or teaching must be attended to; and the assembled brethren must be taught to hold fast and observe all things, whether doctrine, law, or institution, which the Lord has commanded them. On these occasions, the elders who labor in word and doctrine should be prepared, after close study and fervent prayer, to present to their brethren a clear and impressive exhibition of the meaning, evidence, and practical bearing of some of our Lord's doctrines, or a perspicuous and practical explanation and enforcement of some of our Lord's laws, having a reference to what they know to be the necessities and capacities of their audience, taking care not to confine themselves to a few topics to descant on which may be peculiarly easy to themselves, and palatable to their hearers, but endeavoring, as much as possible, to bring out in the course of these exercises, so far as they have discovered it, "the whole counsel of God;" and withholding nothing that can be profitable, whether it may be pleasing or otherwise. When we consider how much the great body of Christians, belonging to the classes whose time is chiefly devoted to obtaining the necessaries and comforts of life for themselves and families, must be dependent on the instructions received on the Lord's-day for their knowledge of christian truth, the importance of christian teachers endeavoring, on such occasions, to communicate the largest possible amount of distinct impressive instruction, both doctrinal and practical, must appear great indeed.

The christian preacher, if he is really wise when teaching the people knowledge, will give good heed to his doctrine that it be wholesome and nourishing; and, if possible, palatable. He will seek to find out, first, true and important thoughts, and then plain acceptable words; and he will endeavor that his words be as goads, entering readily, and as riveted nails when they have entered, sticking fast. The teaching elder ill discharges this, his highest duty, who satisfies himself with common-place statement or empty declamation; or who spends the hours devoted to christian instruction in metaphysical dis

1 Eccles. xii. 13.