successful in imparting private instruction to catechumens.  Some deacons were frequently commissioned to administer to the wants of the sick; and others, who were remarkable for their shrewdness and discrimination, were employed to distribute alms to the indigent.  In one of his epistles Paul pointedly refers to the multiform duties of these ecclesiastical office-bearers-"Having then,” says he,” gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry (of the deacon), let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.” [233:4] It has been supposed by some that all the primitive elders, or bishops, were preachers; but the records of apostolic times warrant no such conclusion.  These elders were appointed simply to “take care of the Church of God;” [233:5] and it was not necessary that each individual should perform all the functions of the pastoral office.  Even at the present day a single preacher is generally sufficient to minister to a single congregation.  When Paul requires that the elders who rule well, though they may not “labour in the word and doctrine,” shall be counted worthy of double honour, [234:1] is language distinctly indicates that there were then persons designated elders who did not preach, and who, notwithstanding, were entitled to respect as exemplary and efficient functionaries.  It is remarkable that when the apostle enumerates the qualifications of a bishop, or elder, [234:2] he scarcely refers to oratorical endowments.  He states that the ruler of the Church should be grave, sober, prudent, and benevolent; but, as to his ability to propagate his principles, he employs only one word—­rendered in our version “apt to teach.” [234:3] This does not imply that he must be qualified to preach, for teaching and preaching are repeatedly distinguished in the New Testament; [234:4] neither does it signify that he must become a professional tutor, for, as has already been intimated, all elders are not expected to labour in the word and doctrine; it merely denotes that he should be able and willing, as often as an opportunity occurred, to communicate a knowledge of divine truth.  All believers are required to “exhort one another daily,” [235:1] “teaching and admonishing one another,” [235:2] being “ready always to give an answer to every man that asketh them a reason of the hope that is in them;” [235:3] and those who “watch for souls” should be specially zealous in performing these duties of their Christian vocation.  The word which has been supposed to indicate that every elder should be a public instructor occurs in only one other instance in the New Testament; and in that case it is used in a connexion which serves to illustrate its meaning.  Paul there states