elder could do the work of an evangelist at times, and return to the pastorate again. The evangelists did not form a distinct class or order in the ministry. They discharged a function of the ministry which changes with the need of itinerant and missionary labor.

(3) The word translated elders or presbyters signifies an older person, a senior, the aged, and was used as a title of dignity. It is found sixty-six times in the New Testament: of rulers in the Sanhedrin and in the synagogue, of the ministry in the churches, and of the dignities around the throne of God. The name is one of dignity, and is used of ministers in Christian churches (Acts 11: 30; 14: 23; 20: 17), who are often joined with the apostles as the recognized ministry.

(4) The word translated bishop occurs but five times, once of Christ as the Bishop of souls (1 Peter 2: 25), and four times of ministers (Acts 20: 28; Phil. 1: 1; 1 Tim. 3: 2; Tit. 1: 7). It means "an overseer, watcher, guardian, superintendent." In civil matters bishops were "magistrates sent out to tributary cities to organize and govern them." This title "pointed to the office on the side of its duties." 20

The words "elders" and "bishops " are applied in the New Testament to the same persons. Thus the elders of the church at Ephesus (Acts 20: 17) are called bishops in that church (Acts 20: 28). Five years later, in A.D. 65, Paul calls elders bishops (1 Tim. 3: 2; 5: 1; Tit. 1: 5, 7). Elders were bishops, and bishops were elders, in the apostolic churches. "Even Jerome, Augustine, Urban II (pope, a. 1091), and Petrus Lombardus admit that originally the two had been identical. It was reserved for the Council of Trent (A.D. 1545-1563) to convert this truth into a heresy." 21 "Their identity the weight of evidence has rendered practically indisputable.' "This subject then may be regarded as finally settled among scholars." 23

" 22

(5) The tenderest word by which the permanent ministry

Jesus is called Shepherd
Peter was commanded to

is designated is pastor, shepherd. (John 10: 14; Heb. 13: 20), and feed the lambs and tend and feed the sheep of the Good Shepherd's flock (John 21: 15-17). Bishops or elders are to act the Oriental shepherd, leading the flock, carrying the lambs in their bosom, giving their lives for the sheep, not lording it over them (1 Peter 5: 3). Pastors are the same as elders and bishops.

(6) Rulers in the churches are referred to in such passages as: "He that ruleth, with diligence" (Rom. 12: 8); "the elders that rule well" (1 Tim. 5: 17); "and are over you in the Lord, and admonish you" (1 Thess. 5: 12). These rulers were the elders or bishops (1 Tim. 3: 4).

(7) Another word for rule is sometimes employed, which means leaders, chiefs; as, "Obey them that have the rule over you" (Heb. 13: 7, 17, 24). The passages designate elders or bishops.

These, we think, are all the titles applied to the permanent ministry of the Word; and of this list, excluding evangelists and teachers, it has been said by the Encyclopædia Britannica: "All these names are used evidently to express the same kind of officers, for they are continually used interchangeably the one for the other." 24

(8) The angels of the seven churches mentioned in the second and third chapters of Revelation held an unknown position. Robinson regards them as "prophets or pastors"; Stuart, as "the leading teacher or religious instructor" Vitringa, as "the superintendent and leader of the worship"; Ewald, as “a kind of clerk, secretary, and sexton"; Alford and Cowles, as "angels"; Barnes, as "pastors"; Dollinger, as "the episcopate "; Trench, as "diocesan bishops." The meaning is doubtful. That they were not in any proper sense "diocesan bishops" seems clear from the facts that each of the seven churches had its angel; that the churches were near together, so near that the whole seven would not

24 Vol. v, 699.

constitute a single diocese, unless "a church and a diocese " were "for a considerable time co-extensive and identical"; 25 that the New Testament and early church history know nothing of diocesan bishops, as bishops and elders and pastors were identically the same at that time; and that each church as well as angel is addressed as an independent body, free from subordination to a bishop or other authority except Christ. The change from the singular to the plural number in these letters shows that the church is addressed through its angel, just as each one of the six hundred and ninety bishoprics in North Africa, a little later, might have been addressed through its pastor. Besides, each letter closes with the injunction: "He that hath an ear, let him hear what the Spirit saith unto the churches," not "unto the diocesan bishops."

§ 119. As the apostles had special qualifications for their calling, so it might naturally be expected that the permanent ministry would be distinguished from the membership generally, and from other officers in particular, by certain permanent requisites for their official work. Though every adult male could take part in the public services, as every adult male Jew could officiate in the synagogue, still not every such church member was fit for a bishop or elder or pastor, or even deacon. Hence, to guide in the selection of this ministry certain qualifications are made requisite for the office of a bishop or elder or pastor. As the list of requirements is sometimes forgotten, we will give it under appropriate heads.

(1) Personal character stands first. A minister must be sober, of good behavior, temperate, sober-minded, orderly, not soon angry, no brawler, no striker, gentle, not self-willed, not contentious, no lover of money, but a lover of good men, meek, just, holy. He must flee youthful lusts, and follow righteousness, faith, love, and peace; not lording it over the

25 Archbishop Whately's King. Christ. Essay, 11, § 20.

26 The Church, by Prof. H. Harvey, D.D., 103.

charge allotted to him, but making himself an example unto the flock (1 Tim. 3: 2; 2 Tim. 2, 22; Titus 1: 5, 6; 1 Peter 5: 3).

(2) Then comes personal reputation. The ministry of the Word must be without reproach, must have a good testimony from them which are without, and must be blameless (1 Tim. 3: 2,7; Titus 1: 6).

(3) Nor are the domestic relations overlooked. The minister should be married, the husband of one wife, one that ruleth well his own house, having his children in subjection with all gravity; (but if a man knoweth not how to rule his own house, how shall he take care of the house of God?); given to hospitality (1 Tim. 3: 2-5). Celibacy is not then a qualification for the ministry, not even for an apostle, or the first of the so-called popes (1 Cor. 9: 5).

(4) Natural and spiritual gifts are needed. Ministers must be apt to teach, able to teach others, in meekness correcting them that oppose themselves; capable of discerning foolish and ignorant questionings, and of speaking the things which befit the sound doctrine, able also both to exhort in the sound doctrine; and to convict the gainsayers; to reprove, rebuke, exhort with all long-suffering and teaching; tending the flock of God (1 Tim. 3: 2; 2 Tim. 2: 2, 23, 25; 4: 2; Titus 1: 9; 2: 1; 1 Peter 4: 11; 5: 2).

(5) In this day of lay and boy preachers, we need to recall the preparation and study required for the ministry of the Word. The minister must not be a novice, lest being puffed up he fall into the condemnation of the devil. He must study that he may hold the faithful Word which is according to the teaching, that he may be able both to exhort in the sound doctrine and to convict the gainsayers. Hence he is required not to neglect the gift that is in him, but instead to give heed to reading, to exhortation, to teaching. He must be diligent in these things; to give himself wholly to them. He must take heed both to himself and to his teaching (1 Tim. 3: 6; 4: 14, 15, 16; Titus 1: 9).

(6) He is to be an example to his people; in all things showing himself an example of good works; in his doctrine showing uncorruptness, gravity, sound speech, that can not be condemned. His conduct and words are to be such that no man can despise him, being an example to them that believe, in word, in manner of life, in love, in faith, in purity (Titus 2: 7, 8; 1 Tim. 4: 12).

With these qualifications for the ministry in mind, it may be said of an elder or pastor or bishop, that "no man taketh the honour unto himself, but when he is called of God, even as was Aaron" (Heb. 5: 4). Though this ministry is a function of the church-kingdom, for the building up of the body of Christ (Eph. 4: 12), not all in that kingdom are qualified for it; and not all who may desire to enter it may have been called unto it. The giving in detail of the qualifications implies some right and power of enforcing them upon aspirants for the ministry; and out of this right and power comes ordination.

§ 120. The permanent ministry needed some provision for its perpetuity, as its function is permanent. Christ called and qualified the temporary ministry. He in a formal manner selected the Twelve, whom he named apostles (Luke 6: 13). He designated the seventy, whom he sent out two by two (Luke 10: 1). When the church-kingdom was set up, "he gave some to be . . . evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God" (Eph. 4: 11-13). As the apostolate and the prophetic function were soon to cease, there was need of establishing by suitable recognition the permanent ministry. Hence the apostles superintended the election of, if indeed they did not appoint, elders in every church (Acts 14: 23). Paul exhorted Timothy to lay hands hastily on no