The deacon : an inquiry into the nature, duties, and exercise of the office of the deacon in the Christian Church

#■

V v w

m„

x WW

iVv -

-VV^:,^V

tim

Vw v^

&

Miscellaneous TcAm

Vol . 2.1.

-

*■

vTWM ID) 3S A © © Kf

AN INQUIRY INTO

THE NATURE, DUTIES, AND EXERCISE

OF THE

©sfsfssji @w wmim wm&.@@ws

CHRISTIAN CHURCH.

JAMES M. WILLSON, A.M.,

PASTOR OF THE REFORMED PRESBYTERIAN CONGREGATION, PHILA.

" Let the Deacons be grave, &x." — 1 Tim. iii. 8.
1 Let all things be done decently, and in order." — 1 Cor. xiv. 40.

PHILADELPHIA:
WILLIAM S. YOUNG, 173 RACE STREET.

1841.

t

Wm. S. Young, Frinttr.

INTRODUCTION

This Essay has for its object the illustration of a part
of the Order of the Church of God, which has, in modern
times, been remarkably overlooked. The office of the
deacon is not, it is true, so important as either that of the
pastor or the ruling-elder, yet it is not without its import-
ance as a distinct part of the Building of God. The care of
the church's poor, and the wise and faithful administration
of the contributions of the saints for the promotion of
Christ's cause, are matters that cannot, without injury to
the church, be forgotten or neglected : and it is worth our
serious inquiry, whether the manifest deficiency in the first
of these, and the almost insuperable difficulties that often
beset the church in regard to the last, may not be in part
owing to the want of the deaconship as an actively exe-
cuted function in the churches. For two other reasons,
however, this subject should engage the most careful and
solemn attention of the members of the Christian church.
1st. If the deacon's office be", as it is generally admitted
to be, a divinely instituted office, can the churches be
guiltless in the neglect of it? And, 2dly, most of the
churches explicitly recognise this office in their standards
as of divine right, but how few have such an officer as
the deacon! It should, at least, awaken the attention of
Christians to the subject, when they look into the Scrip-
tures, and find the deacon often mentioned there — when
they look into the standards of their churches, and find
the deacon recognised there, but when they look round
upon their congregations they can find no deacons, or
very few, there. That we may know Christ's will as
King in Zion, and pay our own vows, we ought to ex-

( 4 )

amine this subject honestly and prayerfully; and not
only examine but act, by restoring this office to its origi-
nal and proper position in the Christian Church.

Such an examination has been attempted in the follow-
ing Essay. The general, and yet not, concerted action,
in reference to the deacon's office, which has taken place
and is now croing on, in many churches in Scotland and
Ireland, and in the United States, seems to indicate a
providential movement, and to invite such an examination.
Let not the reader reject at once propositions that may be
new to him. Weigh the evidence.

Much obscurity may be expected to prevail upon a
subject that has occupied so little attention for some gene-
rations, until a very late period. The writer is, in some
respects, a pioneer on this subject. Dr. Miller, of
Princeton, has, indeed, discussed the office of the deacon
in his Essay upon the Ruling-Elder, with his usual accu-
racy and research. It will be found, however, that this
Essay embraces a larger field, and one which has for
some time past been little cultivated. Owing to this cir-
cumstance, there may be some inaccuracies which might
otherwise have been avoided; and that, notwithstanding
much care has been taken to avoid the mis-stating either
of facts or principles. Let the attention of the churches
be directed to the subject in a proper spirit, and with an
humble dependence upon the Spirit of Christ, for teaching
and direction, and then mistakes will in due time be rec-
tified— errors removed, and the truth not only discovered,
but reduced to practice. To furnish some assistance in
bringing about these results, is the object of the following
Essay.

Philadelphia.

THE DEACON.

CHAPTER I.

The Deacon's Office is ordinary and perpetual in the Christian

Church.

Deacons were ordained in the apostolic churches soon
after the day of Pentecost. Of the election and ordination
of seven deacons in the church at Jerusalem, we have the
history in Acts vi. 1 — 6. When the epistle to the Phi-
lippians was written, there was a class of officers in the
churches in Philippi, distinct from Bishops, and called
deacons: for this epistle is addressed "to the saints, with
the bishops and deacons." They are mentioned in 1 Tim.
iii. 8, 12, 13, as standing officers of the church. This
epistle contains directions for the right ordering of the
house of God. Among the things to be set in order are
the "bishops" and the "deacons:" ver. 8, "Likewise must
the deacons he grave" The manner in which the deacons
are referred to here, in a letter of instructions to an evan-
gelist, whose duty it was to set in order in the churches
the things that were wanting, is almost, if not altogether,
equivalent to a command to all congregations to choose
them and have them ordained. They must have been a
known and established class of ecclesiastical officers at
that time; as much so as "bishops;" for they are men-
tioned exactly in the same way. There are plain allu-
sions to this office, as an established function in the church,
in other epistles. In Rom. xii. 6, 7, Paul exhorts the dea-
con, with the other ecclesiastical officers: "having, then,
gifts differing according to the grace that is given to us,
whether prophecy, let us prophesy according to the pro-
portion of faith : or ministry, (Siaxonar, the deaconship) let us
wait on our ministering, (««< t-n ScaXOVI.a, on the deaconship.)
Besides, the duties of the deacon are unequivocally re-
ferred to, in the eighth verse, in the expressions, " giving,"
and, "showing mercy."* There can be no reasonable

* Henry, "ministry" — the office of a deacon. Scott, " if a man
were called to the office of a deacon." Guyse, " or if any of us be called

2

( 6 )

doubt, that, at this time, there was in the Roman church,
as at Philippi, a board of deacons, whose official business
it was, to distribute of the church's stock to the necessities
of the poor, and for other demands.

The same apostle, in 1 Cor. xii. 28, enumerates dea-
cons, with the other officers "set in the church," under
the denomination of "helps," for they were originally in-
stituted, as we learn from the account of the choice of the
first deacons, in Acts vi., to be helps, or assistants to the
apostles in the work of distributing the church's stock.*
The deacon's office is mentioned by the apostle Peter, as
established, and exercised in the churches of Asia Minor:
I Pet. iv. 10, 11, "as every man hath received the gift,
(aasio.ua, the office, f) even so minister the same to one ano-
ther, as good stewards of the manifold grace of God. If any
man speak, let him speak as the oracles of God; if any
man minister, (fiiaxo^t, exercises the deacon's office,) let him
do it as of the ability which God giveth (*°sw« furnish-
eth") The last clause fixes the meaning of the word,
" minister," and shows that it is used in a restricted sense,
that it is the deacon who is exhorted to liberality to the
lull extent of the supply furnished him in the providence
of God.l The Christians immediately addressed in this
letter were dispersed throughout a large district of country
on the west of Asia. The deacon must have been known
as a church officer throughout that region.

to the office of deacons." Calvin, " he that giveth," " deacons mho pre-
side in distributing the public property of the church." Hodge, " those
wlio were called to the office of deacons." Rutherford, " the distributor
is the deacon also." Bcza, " the bodily ministrations of the church."
London Divines, Paisley Ed. 1799, p. 105, " he that giveth, that is, the
deacon," p. 140, " so they are distinguished from all ordinary officers,
reckoned up, Rom. xii. 7, 8." Renwick's work quoted in the next note,
p. 541, " him that showeth mercy, by whom is meant the deacon."

■ Henry, "helps: or such as had compassion on the sick and weak,
and ministered to them." Scott, "or, as some explain it, to help the
pastors in the office of deacons." London Divines, same Ed. p. 116,
" helps, there is the deacon;" p. 140, "deacons in the church are an or-
dinance of Jesus Christ. For, 1. They are found in Christ's catalogue
of church officers, distinct from all other officers, both extraordinary and
ordinary, helps, 1 Cor. xii. 28." James Renwick's Admission of Elders,
p. 502, of collection of sermons, Glasgow, 1776, " helps, that is, the
deacons." The same interpretation is given of this passage, by Beza,
Piscator, Dickson, Hammond, and many other critics.

t As in 1 Tim. iv. 14, and 2 Tim. i. 6.

X Scott, " and if any man acted as a deacon." Henry, " cither as a
deacon distributing the alms of the church." Grotius, "the duty of
deacons" So Piscator and Calvin.

( 7 )

In all the passages quoted, the word "5ia*ovo$" is used as a
designation of office. It is not, however, always thus em-
ployed; it sometimes signifies one who "serves" in any
employment, or performs any "act of ministration." As
in 2 Cor. iii. 6, Paul styles himself and Apollos, "ftMwwwf."
And in Rom. xv. 8, our Saviour himself is said to be "the
minister (Siaxovov) of the circumcision." In this respect,
Snxxovoj, corresponds with other words designating office-
bearers. Anas-tow signifies "a messenger;" and is so used,
Phil. ii. 25, where Epaphroditus is called "your messen-
ger, vpav a.*oisto%ov" Yet the " apostles" were extraordinary
ecclesiastical officers, n^taftvtt^ot means "one elder in years;"
and is used in that sense, 1 Tim. v. 1. But it is also an
official designation. When Paul addresses "the deacons"
at Philippi, there is no difficulty in distinguishing the
specific sense of the word " Siaxown,?." It is equally plain,
that in 1 Tim. iii., " the deacon " is an officer of the church,
distinct from the bishop or presbyter. When he that minis-
tereth, is mentioned in Rom. xii., and 1 Pet. iv., as one
who performs duties entirely different in their character
from those of the exhorter, and the speaker, and these
duties are "giving," and "showing mercy," we at once
discover a distinct office — the diakonate. In a word, a
process of reasoning precisely similar to that which would
resolve the deacon's office into a service of any kind, would
strip the church of all her officers, ordinary and extraor-
dinary.*

Some, admitting the deacon's office to be distinct from
that of the pastor and ruling elder, have supposed it, how-
ever, to be, after all, a mere expedient ; that it is left to the
will of the church to determine whether there shall be
deacons ordained or not. It is supposed that the fact of
the circumstances which gave rise to the appointment of
"the seven," being mentioned in the narrative of that event,
(Acts vi. 1 — 6,) warrants such an inference.

It might be argued, as plausibly, that the Jewish San-
hedrim was not a permanent institution, because it origi-
nated in the wilderness, by the advice of Jethro, and was
established for the purpose of relieving Moses from a bur-
den too heavy for him. Or that the organization of the
Christian Church, by a regular gradation of courts from
the session to the General Synod (or Assembly,) and the
bringing up of appeals from the lower to the higher, are

* It would go farther, and abolish the presidents, judges, &c, of the
state; the generals of the army; and most other officers, for their titles
have a general and common, as well as a specific and technical meaning.

( 8 )

indifferent, or to be determined by circumstances, because
the Synod at Jerusalem was held twenty years after the
day of Pentecost, and was then held for a special business.
The objection omits entirely some very important conside-
rations. 1. We must "distinguish between an occasion,
and a motive and cause."* The occasion of instituting
the Sanhedrim was the pressure of judicial business upon
Moses: the motive was the establishment of such a system
as might always secure due attention to legislative and ju-
dicial business. Israel was not to wait until a recurrence
of similar circumstances before electing their rulers : by
electing them agreeably to God's appointment, they were
prepared for business beforehand. 2. We are to receive
from the Scriptures the order of the church in its com-
pleted form. Otherwise, the church might always be said
to be in an inchoate or forming state. Ruling elders might
be dropped for the very reason which is involved in the
objection, because some time must have elapsed before
their ordination after the day of Pentecost : even the pas-
toral office, for the same reason ! The apostles were com-
missioned to erect the fabric of the church in her New
Testament form. Are we at liberty to say, " this fabric
was at a certain period incomplete; an uncommon concur-
rence of circumstances gave rise to a part of her form,
therefore, this is not called for in any other circumstances?"
Is not the perfect fabric, on the contrary, the model to
which the church's structure should be conformed? More-
over, it is probable that a very short time elapsed previ-
ously to the ordination of deacons : perhaps not a month.
3. In the other passages where the deacon is mentioned,
there is no intimation of any such principle applicable to
the deacon's office. It is referred to as a standing and
permanent office. And 4. The objection comes to us lia-
ble to great suspicion, for it is brought forward by those
who have neglected to ordain this scriptural officer, as an
apology for this neglect. And, finally, the assumption
that there is not a call for this office under ordinary cir-
cumstances, is entirely unfounded. For these reasons we
do not admit the objection as having any force. And in
this we follow the example of the church of God in all her
purest and best times.

The epistles in which the notices of the deacon's office
which have been referred to, occur, were sent to parts of
the church very distant from each other; indeed, it may
be truly said, to all the apostolic churches. Rome, on the

* Due Kight of Presbyteries, by Samuel Rutherford, p. 100.

( 9 )

far west — the Asiatic churches, addressed by Peter, on tHe
east, and the Grecian churches lying between them. In
all these, the deacon was a recognised and existing officer
in the times of the apostles themselves, and by their di-
rection.*

With regard to the existence of deacons as distinct offi-
cers in the church, from the apostolic age onward, there is.
and can be, no doubt, Mosheim says,f that " all the other
christian churches followed the example of that of Jerusalem, ■
in whatever related to the choice and office of the deacons."
In the apostolical canons, J the deacon is constantly mention-
ed in connexion with bishops and elders. These canons are
not, it is true, as their title would intimate, the production
of the apostles, but they do, nevertheless, establish with
great certainty the order existing in the church during
the 2d and 3d centuries;, or perhaps a little later. The
epistles of Ignatius,§> who lived at the close of the first cen-
tury, and the beginning of the second, are enough, even
if we had no" other evidence, to establish the fact of the
presence, universally, of deacons in the churches before
the death of the last of the apostles. He says to the Mag-
nesians, "I exhort you that you study to do all things in a
divine concord — and your deacons, most dear to me, being
intrusted with the ministry of Jesus Christ." Again, to the
Trallians; "Let all reverence the deacons" Again, to the
Philadelphians; "which also I salute, &c— especially if
they are at unity with the bishop and elders, who are
with him, and the deacons appointed according to the mind
of Jesus Christ" Again, "one bishop, together with his
eldership, and the deacons, my fellow-servants." Again.
"I speak with a loud voice; attend to the bishop, to the
eldership, and to the deacons." Again, to the Smyr-
neans; "and reverence the deacons as the command of
God." Again, "I salute your very worthy bishop; and
your venerable eldership; and yoxir deacons, my fellow-ser-

* Dr. Owen, the distinguished English divine, remarks in the ix,
chapter of his Treatise on Church Government, that " deacons were not
only in the church at Jerusalem, but in all the churches of the Gentiles."

t Ecclesiastical History, Cent. I. chapter 2, § 10.

t These canons, although not composed by the apostles, nor even in
their times, are unquestionably the production of a very early aore. A
few quotations will confirm the statement in the text. Canon 27th,
" Episcopum, vel Presbyterum, vel diaconum verberantem fideles peccan-
tes, &c." Can. 42d, " Episcopus, aut Presbyter, aut diaconus, alea
vacuus, &c." Can. 44th " Episcopus, aut Presbyter, aut diaconus usuras
exigens, &c."

§ Ignatius was martyred during the reign of Trajan; of course, before
A. D. 1 17.

2*

( io )

vants" And, finally, in his epistle to Polycarp;* "My
soul be security for them who submit to their bishop,f with
their elders and deacons." Origen,| who lived in the be-
ginning of the third century, a little more than one hun-
dred years after the death of the apostle John, speaks
of deacons as officers then in the church. " The deacons,'1
says he, "preside over the money tables of the church" Cy-
prian, the distinguished bishop of Carthage, who was mar-
tyred in the year 259, directs his 29th epistle "to my breth-
ren, the elders and deacons." Epiphanius, a writer of the
fourth century, says, "originally all offices of the church
were performed by bishops, presbyters, and deacons, and,
therefore, no church was without a deacon."

These citations bring us to the Nicene period. They
furnish ample evidence that from the earliest periods the
church had deacons, to assist the pastors and eldership
in the right ordering of ecclesiastical affairs. Indeed, to
those who are at all familiar with the history of the first
three centuries of the Christian era, even these brief state-
ments on the subject may have seemed unnecessary.
The deacon is mentioned by all the early writers who
have occasion to refer to the organization of the church, as
freely, and almost as frequently as the pastor, or the ruling
elder. Any one who has read the letters and commen-
taries of the fathers, (as they are called,) knows this to be
so. Let us come down to a later period.

The witnesses, who continued to keep the truth, and
testified for it in the valleys of Savoy and Piedmont, while
the corruptions of popery and the delusions of Mahom-
medanism were quenching its light over the whole of the
old Roman Empire, had their congregations organized
with deacons. Their Confession of Faith, inserted in the
"addition" to the history of the Waldenses by M. Gillis,
one of their pastors, makes the following declaration on
this subject; "It is necessary for the church to have pas-
tors, to preach God's word, to administer sacraments, and
to watch over the sheep of Jesus Christ; and also elders
and deacons, according to the rules of good and holy church
discipline, and the practice of the primitive church." This
confession is said by the historian to have been the con-

* Martyred in the reign of .Marcus Antoninus, Trajan's successor.

t The reader should understand that these early writers did not use
the word "bishop" in the sense of "diocesan hishop," they meant the
bishop of a congregation. Sec Mo.sheim, 1st Century.

\ One of the most intelligent of all the early writers, though in many
things unsound. He died about the middle oi* Century III.

( 11 )

fession of the ancient Waldensian church, and still re-
ceived.*

The Reformers in the 16th century, both upon the con-
tinent and in the British Isles, who organized their churches
upon Presbyterian principles, all had deacons in their
congregations ; they all held the doctrine that the deacon's
office is ordinary and perpetual : and here the only labour
is to select from the mass of testimony presented, that
which is most brief and forcible. Let us begin with Ge-
neva and Calvin. In his 24th sermon, on the 1st Epistle
to Timothy, Calvin says, "and it is certain that God will
have this rule to be observed and kept in his church ; that
is to say, that the poor be cared for; and not only that
every private man, &c, but that there be a public office,
and men appointed to have care of them that are in neces-
sity, that things may be ordered as they ought." What
follows is expressed in strong language, and shows what
this eminent divine thought of the omission to ordain dea-
cons. " And, if it be not so, it is certain, that we cannot
brag that we have a well ordered church, and after the doc-
trine of the gospel, but a confused thing and a hotch-potch."

Francis Junius, who was Professor of Theology in the
church of Holland in the beginning of the reformation,
maintains in his "Ecclesiastics," that "pastors, elders, and
deacons, are the only three scriptural orders of church of-
ficers;" that "these three orders are set forth in scripture,
and existed in the primitive church." Pareus, a German
reformer of great eminence, who lived at the same time,
in his commentary on Romans xii. 8, explains the "giving,"
and "showing mercy," as " standing ecclesiastical deacon-
ships," or functions of the deacon's office. Jerome Zan-
chius, an Italian divine of the 16th century, and a very
distinguished reformer, says, "The whole ministry of the
Christian church may be divided into three classes. — The
third is of those to whom is committed the care of the
poor, &c, who were called deacons, Acts vi., Romans xii.,
1st Timothy iii."f

The sentiments of these very distinguished continental
divines, were in strict accordance with the doctrines on
the subject of the deacon's office, imbodied in the stan-
dards of nearly all the reformed churches upon the con-
tinent. The Geneva book of common order, chapter hi.,
says, "The deacons must be men of good estimation, &c."

* This statement is taken from " Miller on the Ruling Elder," p. 109.
tZanchii Opera, Vol. iv. 4th praecept, p. 727.

( 12 )

This book of common order contains the rules of disci-
pline adopted by the Scottish congregation of Geneva, and
agrees, in all important particulars, with the discipline of
the churches of Geneva. The French church was very
explicit. Confession of Faith, Art. xxix.: "we believe that
this true church ought to be governed by that discipline
which our Lord Jesus hath established; so that there
should be in the church pastors, elders, and deacons."* That
the French churches had deacons in all their congrega-
tions is a fact so notorious as to require no proof. They
went farther, however, and required of noblemen "to con-
stitute in their families a consistory, composed of the min-
ister, and of the best approved persons for godliness in
their said family, who shall be chosen elders and deacons." \
The principles of Knox and his co-labourers, and succes-
sors in the work of reformation in Scotland in reference to
the deacon, are most readily ascertained, and with the neat-
est certainty from the 1st and 2d books of discipline, of the
Scottish church 4 In that church there was never any

* Quick's Synodicon, Vol. I. London, 1690.

t French Church Discipline. Sect, xii., Chapter I., Can. xxi. The
"Confession" of the French churches was drawn up in 1559. Their
discipline was subjected to revision in twenty-three synods, and finally
passed about 1575.

\ A brief history of these documents may not be unacceptable to the
reader. They are commonly referred to by the title, " Books of Policy."
The 1st book was compiled by John Knox, upon the basis of the Gene-
va " Book of Common Order," and was adopted by the church of Scot-
land, A. D. 1561. It never became the law of the' land, the Parliament
being unwilling to sanction its principles on the subject of the property
of the church, and the deacon's office. The 2d book was an improve-
ment, in some respects, upon the first. It was finally adopted by the
General Assembly in 1578, having been carefully prepared by a commit-
tee appointed for that purpose, of which Andrew Melville was a member.
The Parliament, however, refused to ratify the 2d Book of Discipline,
until 1592. In that year they passed, though not without a great deal of
opposition, the principal parts and, among them, those most obnoxious to
the court party. M'Cric has the following foot note in reference to this
event, in his "Life of Andrew Melville, page 235, Oxford (Ohio) edition.
•'The heads of patronage, divorce, and the office of deacons, were the
most offensive to the court, and consequently, were made the subject of
krageel discussion. The ground of objection to the last of these heads
was, thai it gave the management of the patrimony of the church to the
deacons." The last remark is worth remembering; for it shows that
the principles of the Scottish church, on the subject to which it refers.
were adopted deliberately, after careful examination, and long and elabo-
rate discussion; by racfa men, too, as Andrew Melville. It is entitled,
"The Sec .ii.l Book of Discipline, or Heads and Conclusions of the Po-
licy of the Kirk; agreed upon in the Genera] Assembly 1578; inserted
in the registers of assembly 1581 ; sworn to in the National Covenant;
revived and ratified by the assembly 1638, and bv many other acts of

( 13 )

diversity of opinion on the subject; the perpetuity of the
deacon's office was maintained as fully and as plainly as of
the pastoral office, or that of the ruling elder. First Book of
Discipline, chapter vii.: "men of the best knowledge, judg-
ment, and conversation, should he chosen for elders and
deacons. Their election shall be yearly, where it may be
conveniently observed."* Second Book of Discipline, chap-
ter ii.: "Again, the whole policy of the kirk consisteth in
three things, namely, in doctrine, discipline and distribu-
tion : with doctrine is annexed the administration of sacra-
ments; and, according to the parts of this division, ariseth a
threefold sort of officers in the kirk, to wit, of ministers or
preachers, elders or governors, and deacons or distributors ;
and all these may be called by a general word, ministers of
the kirk." Again, in the same chapter; " In the New Testa-
ment, and time of the Evangel, he hath used the ministry
of the Apostles, prophets, evangelists, pastors and doctors,
in administration of the word; the eldership for good or-
der, and administration of discipline; the deaconship to have
the care of the ecclesiastical goods. Some of these eccle-
siastical functions are ordinary, and some extraordinary, or
temporary. Here are four ordinary functions or officers
in the kirk of God; the office of the pastor, minister or
bishop ; the doctor, the presbyter, or elder, and the deacon.
These offices are ordinary, and ought to continue perpetu-
ally in the kirk, as necessary for the government and policy
thereof: and no more officers ought to be received or suf-
fered in the true kirk of God, established according to his
word."

These doctrines were no dead letter in that church, and
in the hands of Knox and Melville. They ordained dea-
cons in all their organized congregations. The first re-
formed congregation in Scotland, was organized in Edin-
burgh in the year 1556, or 7, by the election and ordina-
tion of elders and deacons.^ M'Crie, in his Life of Knox,f

assembly : and according to which, the church government is established
bylaw. Anno 1592, andl640."

* This arrangement, (the yearly election of elders and deacons,) was
rejected as unscriptural in the 2d Book of Discipline; and with evident
propriety, as there is no intimation in any part of scripture that offices
can be vacated in this way by a system of rotation. This plan has been
all along retained by the Holland churches ; and is, unquestionably, a
chief cause of that imbecility of the ecclesiastical government which ena-
bled the state to despoil the church of many of her privileges.

tM'Crie's Life of Knox, Oxford edition, page 65. In a note on page
95, he states that "the number of elders in the session of Edinburgh, in.
1560, was twelve, and of deacons sixteen."

\ Same edition, page 87.

( 14 )

says, that after the establishment of protestantism, and the
adoption of the 1st Book of Policy, in the year 1560, " the
affairs of each congregation were managed by the minis-
ter, elders, and deacons, who constituted the kirk session,
which met regularly once a week, and oftener if business
required." In the same work, page 126, there is a cir-
cumstance related which proves that, until Knox's death,
in 1572, this order was observed in the church in Edin-
burgh. A few days before his death, this great reformer
was very anxious to meet once more with the session of his
church — his colleague, the elders, and deacons, assembled
in his room, &c." The same excellent historian states, in
his Life of Andrew Melville,* that "the town and parish
of St. Andrews f was divided into districts, and over each
of these a certain number of elders and deacons were ap-
pointed as inspectors and visiters." In a note to this work
(G G) there is an extract in the following words, from the
sessional records of Glasgow : " November 14, 1583, the ses-
sion appoint an inquest to be taken of men who are nei-
ther elders nor deacons for this year, out of several parts
of the town." And another, of the sessional records of St.
Andrews, March 2, 1596, containing a minute of a meet-
ing of session, " appointed to try the life and conversa-
tion of the whole members of the session, as well min-
isters as elders and deacons." These facts are enough
to establish the practice of the Scottish church; and they
show, conclusively, that her practice accorded with her
principles. The first reformed congregation in that king-
dom had deacons in 1556, and from that time until she
reached the highest point of that reformation, to which
she attained in the 16th century, deacons were never want-
ing in the Scottish churches.

That the doctrines and practice of this church during
the second reformation, from 1638 to 1649, were the same
with those of Knox and Melville, can be very readily
shown. The 2nd Book of Discipline was revived and
ratified by the assembly 1638. Its doctrines in regard to
deacons which we have already quoted, were, of course
received as the declared principles of the Scottish Church
at that time. In the year 1645 the form of church go-
vernment, compiled by the Westminster Assembly of Di-
vines, w;is adopted. This document is remarkably ex-
plicit on the subject of the perpetuity of the deacon's office.

*Same edition, page 278.

t Melville wu rector of the University of St. Andrews, after his return
in 1574 from France.

( 15 )

Deacons are mentioned among the "ordinary and perpetual
officers of the church." They are said to be " distinct
officers in the church, whose office is perpetuaV1 Again,
11 It is requisite that there be others, (officers of a particular
congregation,) to take special care for the relief of the poor."
It should be observed, that the same phraseology is used
with regard to the ruling elder; " It is requisite that there
be some to join in government;"* plainly showing that
they considered deacons to be as requisite as ruling elders.
As has been remarked respecting the opinions of the
Scottish Reformers of the preceding century, these senti-
ments were carefully and deliberately formed. Many
volumes were published during this period on the govern-
ment of the Church. In these we find elaborate discus-
sions on the office of the deacon. All advocate the doc-
trines of the Book of Policy. Among these, Samuel Ru-
therford'sf elaborate work, entitled, "The Due Right of
Presbyteries," is distinguished for ability and research.
In this volume he takes up and answers fourteen objec-
tions to the office of the deacon; eight of these respect it as
mdinary and perpetual. To do his argument justice, it
would be necessary to quote very largely. A few extracts
must suffice. He replies to the objection, that " circum-
stances gave rise to the institution of this office, and that,
consequently, it is not permanent," as follows: "The
occasion of the multiplying of disciples, and the neglecting
of the widows, doth not prove that deacons are a prudential
and temporary institution; for here I distinguish between
an occasion, and a motive and cause: divers ordinances of
God have both these." Again, he answers the objection
which is so often brought forward now, that deacons are
not necessary, "because their duties can be, and are, per-
formed by other ecclesiastical officers," in the following
terms: "I cannot well deny, but it is apparent from Acts
vi. 4, that the apostles themselves were once those who
cared for the poor; but I deny that hence it follows in the
case of fewer poor, that the office can return to the pastor
as to the first subject, J except you suppose the intervention

* Confession of Faith, Edinb. Ed. 1836; and Philad. Ed. 1838, p. 574.

t Professor of Divinity at St. Andrews. This volume was published
in London, 1644: we quote from pages 160, 163.

J "As to theirs/ subject.'''' Rutherford does not deny that it is the
duty of the " pastor to take care of the poor," for to this part of the
form of church government he gave his assent. By "the first subject"
of office power, he means those whose special duty it is to perform any
official function: as the ruling elder rules as his special charge, the pas-

( 16 )

of a divine institution to place it again in the pastors— and
considering the afflictions of the churches, the object of
the deacons 'giving' and 'showing mercy,' as it is Rom.
xii. 8, cannot be wanting, as that the Church's fabric be
kept in good frame,* the poor, the captives of Christian
churches, &c, be relieved."

To multiply quotations, when those already made,
though few, are so explicit and full, would be burdensome.
It remains only to show that these principles were reduced
to practice. This might be inferred, indeed, from the
character of the Scottish church at that brightest period
of her reformation. However, there is direct and ample
testimony that, during the second reformation, the church
of Scotland had deacons in all her congregations. This
we find in the laws enacted during that period: the most
certain kind of historical evidence. The following clause
of the law respecting the election of ruling elders was
passed, as its date shows, in 1642, "and the fittest and
most experienced of them (heads of families) may be sup-
posed to be among the deacons. Act of Ass. Aug. 1st, 1642."f
Could such a clause have been inserted in a law, if there
had been no deacons in their congregations? A^ain, in the
law regulating the meetings of the Kirk-Session, is the
following clause: "The deacons are always present, not for
discipline, but for what relates to their own office. Act
of Ass., Aug. 10th, 1648. "J Could the presence of the dea-
cons at all the meetings of Session have been stated by
the Ceneral Assembly, both as zfact, and as a part of their
ecclesiastical order, unless there had been such officers in
the church, and well known too? Again, in the year 1645,
"the elders and deacons in landward parishes were author-
ized (by parliament) to name collectors of the excise. "§
Certainly an act hard to account for, and explain, had there
been no deacons at that time in the parishes of the Scottish
Church!

The attainments of this church in regard to her go-
tor ministers fit the altar, as his special work. Yet the pastor rules. The
pastor and elders "take care of the poor;" not as the " first subjects "
of this official dutv, hut as intrusted with the whole oversight of the
affairs of the house of God. To perform this duty, there must be deacons
who are the " first subjects" of it, then the pastor and elders act with*
them, as the pastor rules, not alone, but with elders ordained to that spe-
cial charge.

* Rutherford does r.ot restrict this office to the care of the poor only.

t Stewart's Coll., Book I., Tit. vii., Sect. 2.

% Do. Book I., Tit. xi., Sect. 2.

§ Stevenson's History of the Church and State of Scotland, Edin. 1753.
n. 1120.

( 17 )

vernment and order, were retained with fidelity; cherished
with affection; and, as far as their trying circumstances
admitted, carefully and conscientiously applied, by the
covenanters, long after the mad and cruel policy of Charles
II., and the violence of persecution, had broken down the
carved work of the sanctuary in those lands. Renwick
and his suffering brethren declare most solemnly, in the
very darkest hour of Scotland's night of persecution, their
steadfast adherence to " the ordinary and perpetual officers
of the church by Christ's own appointment; such as pas-
tors, doctors, elders, and deacons."* This profession was
renewed by the scattered societies of Covenanters, in their
declaration emitted at Sanquahar in 1692. f Renwick
writes to Sir Robert Hamilton, in the year 16S5, or 6, that
he " was about to ordain some more elders and some dea-
cons "%

The reformation attained its greatest height in Scotland.
Whatever refers to the government of the church, as well
as to doctrine and worship, was better known and more
generally practised in Scotland than in England. A brief
notice of the southern portion of the British isles, in con-
nexion with the subject of the deacon's office, will, there-
fore, suffice. It is well known that the reformation in the
16th century, brought about through the instrumentality
of Henry VIII. , was lamentably imperfect. However,
many of the ministry and members of the English esta-
blishment looked, with a favourable eye, from the first,
upon the endeavours of their brethren in other countries
particularly in Scotland, after a more scriptural and tho-
rough reformation. As early as the reign of Edward VI. §
some foreigners who had taken refuge in that country from
troubles on account of religion in their own, formed
themselves into congregations, organized chiefly according
to the Presbyterian model. || M'Crie says,^[ that "the
affairs of each congregation were managed by a minister
ruling elders, and deacons; and each of these offices was
considered as of divine institution." Cranmer, and other
eminent Englishmen, treated them with great kindness

* In the year 1687. See Informatory Vindication, N. Y. Ed 1834
p. 197.

tDo. p. 318.

fRenwick's Letters, Let. LIE. p. 184, Edin. 1714. See Note A.
for some observations on the dropping of the deacon's office in the Scot-
tish church.

§ He reigned from 1547 to 1553.

|| They had superintendents: in this they departed from strict Presby-
terianism.

% Note xviii. to the Life of Knox.
3

( 18 )

and were well inclined to their form of government.
Nothing was accomplished towards a better reformation
until the following century. In the year 1616 the In-
dependents formed their first congregation by the "ordi-
nation of ruling elders and deacons."* The opinions
of the Independents of that century are expressed by the
very celebrated Dr. Owen,f in his treatise on Church
Government. He says, speaking of Acts vi. 1 — 6, "it
was the institution of a new office, and not a present supply
in a work or business, which they designed." And again;
•• Xor was this a temporary institution for that season, and
so the officers appointed extraordinary; but was to abide in
the church throughout all generations.'" He speaks of the
deacon, in the same connexion, as a known and existing
officer, remarking, that " the original institution, nature,
and use of the office of deacons in the church were so well
known''' that it "was not necessary to insist much on
them."

At a later period, when the principles of the Scottish re-
formation had taken root in England, the views of the
English reformers upon the deacon's office, are very de-
cidedly expressed in that form of church government com-
piled by the Westminster Assembly, from which quota-
tions have already been made.! These views were ably
advocated by several divines of Zion's College, London,
in a work entitled "The Divine Right of Church Govern-
ment." In this essay they say§ that " deacons are ordinary
officers in the church of God, of which she will have con-
stant use in cdl ages, and which, at first, were divinely ap-
pointed, and after, frequently mentioned in the New Tes-
tament."

This brings to a close our historical review of the purer
periods of the Reformed Churches. Many of the descen-
dants of the British reformers have dropped the office of dea-
con, although they still retain, in their published creeds and
confessions, the principles of the scriptures, and of their fa-

* Neat's Hist, of the Puritans, Vol. I. p. 462.

tOwcn was not a Congregationalism as that appellation is now under-
stood. He was much nearer to Presbyterianism in his sentiments on
church government, than any other form subsisting in our times.
Page l.').

§ P. 1 10. 'I'his work was written 1>\ these eminent divines in the year
1645, during the sessions of the Westminster Assembly, to defend the Pres-
byterian principles of tin- English Covenanters against the Erastians and
Independents, who were making very decided opposition to their intro-
duction into that kingdom. It contains, perhaps, the most complete de-
fence of the Divine Righl of.Presbyterianism ever issued.

( 19 ) «

thers, in reference to this office. In France and Holland
they still have deacons: they have never ceased to have them
since the reformation. The Scottish establishment, the
Reformed Presbyterian Church, both in Britain and Ameri-
ca; the Presbyterian Synod of Ulster, in Ireland ; the As-
sociate Presbyterian Church; the Associate Reformed and
the General Assembly Presbyterian Church, in the United
States, and some other denominations, still retain in their
standards the substance, and most of them, the very language
of the Westminster divines on this subject. Of course,
all these bodies, how different soever their practice, pro-
fess to believe, as their fathers in the time of the Reforma-
tion did, that " the deacon's office is ordinary and perpe-
tual." And, although these denominations have dropped
in part, or altogether, this office, we yet find writers of
eminence expressing themselves with great explicitness
on the subject. The language of John Brown of Had-
dington is peculiarly strong and decided. He says,*
" There is no hint in scripture that the offices of ruling
elder and deacon were designed to be temporary — no con-
gregation can, therefore, ans?ver to Jesus Christ for the
dropping of deacons, any more than for the dropping of
ruling elders." Similar sentiments are found in other au-
thors. Indeed, almost without exception, those who have
noticed the subject at all, (and they are not few,) have ex-
pressed their regret that the churches have so often de-
parted, with respect to the deacon's office, from both the
scriptures and their own professed principles.

Now, why have they so departed ? Can there be an}r
good reason assigned why all congregations should not have
deacons, as the Christian congregations had in Jerusalem,
in Greece, in Asia Minor, in the whole Christian world
in the apostolic times, and in all the Reformed Churches?
Can any apology be offered for neglecting this part of the
organization given to the church by her blessed Head?
Will it be said that there is no need of deacons; that there
are no labours for the deacon to perform? Perhaps it
may be found that more than one mistaken notion is con-
tained in such a view. "The poor," says Christ, "ye
have always with you." Therefore, were it so that the
deacon's office embraces no more extended ran^e of duties
than those involved in the taking care of the poor, (a great
mistake, however, as will be soon shown,) we have the
authority of Christ himself for affirming that the deacon
should always be reckoned among the church's officers.

* Body of Divinity, Book vii. Chap. II. and Dictionary of the Bible,
under the word " Deacon."

( 20 )

And, assuredly, if it be the duty of the Christian church
to feed the hungry, and clothe the naked, and promote
the comfort of the destitute, it is hard to believe that she
may dispense with that very office, which the gracious
King of Zion has instituted to attend continually to this
very thing.

Perhaps it may be found, that hwnan wisdom has con-
trived to distribute the duties of the deacon's office; assign-
ing some to other ecclesiastical officers, some to civil offi-
. and some to individuals, while some may be neglected
altogether; so as to render this officer of Christ's appoint-
ment apparently unnecessary. What right have men in
this manner to re-arrange any part of the church's order,
and then pronounce a part of it to be unnecessary? For
example, what right and warrant have the pastor and el-
ders of a congregation to set aside the deacon, and under-
take to perform his duties? Would not the same process
of reasoning be equally available to set aside the ruling
elder? All Presbyterians maintain that the pastor is to
rule in the congregation. W ould it be right to supersede
the elder, by coolly asserting, that, as the power of govern-
ment belongs to the ministry, it is unnecessary to ordain
ruling elders? Would any Presbyterian grant this? Yet
the steps in the argument are precisely the same. It is
granted — it is maintained, that the ruling elder's office
embraces within it that of the deacon; but this no more
warrants the neglect to appoint deacons, than the fact that
the pastor's office embraces that of the ruling elder, war-
rants the church to commit her government entirely to
the ministry.* Moreover, as will appear in the sequel,
to dispense with the deacon, throws too heavy a burden
upon those who would undertake his duties, in addition to
their own.

Perhaps, it may be asked, " Have our fathers been
in the wrong in this matter? Have they not lived usefully,
been edified, and died in faith, without recognising either
the validity or importance of this office?" All this is not our
business. The question is not, whether has the church
been more or less guilty, but what does Jesus Christ re-
quite of us? Besides, our fathers of the reformation had dea-
cons, all the Reformed churches had them. In neglecting
to ordain them, we have forsaken their footsteps: and the
longer we have strayed, the greater need to turn and re-
form. "They have been edified without this office in
their congregations." True, and many a soul has gone

* See quotation from Rutherford's Due Right of Presbyteries, p. 15.

( 21 )

to heaven from congregations where they never had a
ruling elder. The great and good President Edwards,
during the greater part of his life, belonged to a church
that had no ruling elders. This has nothing to do with
the subject. The question is not, whether the deacon is
essential to the organization of a congregation, or not. This
is not affirmed. But is it not the will — the command of the
church's Head, that this class of officers be ordained in the
church? This has been proved from scripture, and con-
firmed by the " footsteps of the flock." The deacon is
a standing ecclesiastical officer. What are his duties?

CHAPTER II.

The Nature of the Deacon'' s Office.

On the subject of this chapter there has long been, and
still is, great diversity of opinion and practice. Nearly
all Christian churches agree, at least in theory, that the
Deacon's office constitutes a part of the order of God's
house. There is not the same unanimity of sentiment
respecting the nature of this office, and the duties of the
deacon. Episcopalians maintain that it is a spiritual
office, and that deacons are an order of preachers; Conore-
gationalists, that the deacon rules in spiritual things. Epis-
copalians are clearly in error upon this subject, because,
neither in the narrative (Acts vi. 1 — 6) of its original in-
stitution, nor in any other passage of scripture referring to
the office of the deacon, is there any intimation that the
deacon was intended to be a minister of the gospel. But
the very contrary. The express intention of the office is
said to be, the relief of the apostles from a portion of their
labours, that they might have leisure for the ministry of
the word. Ver. 3, 4: "whom we may appoint over this
business. But we will give ourselves continually to prayer,
and to the ministry of the word." Nothing can be more
evident than this: that the " business " of the deacons, and
the " ministry of the word," are different employments;
and, indeed, that proper attention to the one is somewhat
inconsistent with due attention to the other. It is impos-
sible that a class of officers expressly instituted to relieve
the ministry from the burden of attending to pecuniary
affairs, should themselves be gospel ministers. The preach-
ing of Philip* is easily explained. He became an evan-
gelist, (Acts xxi. 8,) having " purchased to himself a good
degree."!

* Acts viii. 5. 1 1 Tim. iii. 13.

3*

( 22 )

The deacons of Congregational churches resemble very
much the ruling elders of Presbyterian churches.* This,
also, is an evident departure from the scripture model.
There is not the most remote intimation that the deacon
was designed to rule. His " business " is plainly stated,
to be attendance upon certain duties connected with, and
belonging to the care of fiscal concerns; but not a word
respecting government as attached to this office. f

To the office of the deacon belongs,

I. The Care of the Poor.

It is evident from the account in Acts vi. 1 — 6, that the
deacons were designed to take special care to promote the
comfort of the poor. The disciples had made up, with
remarkable liberality, a large common stock.J From
this stock all were supported. The poor had their supply
from this source. In Rom. xii. 8, the duties of the dea-
conship are said to be "giving" and "showing mercy."
That the church at that time acknowledged her obliga-
tions to furnish support to the poor, needs no proof. The
manner in which this subject is referred to in the narra-
tive of the original institution of this office, and elsewhere,
fully warrants the inference that one part, and an impor-
tant one, of the deacon's duties, is the oversight and care
of the temporal condition of the poor.§> This is generally
admitted. It is, therefore, unnecessary to dwell longer
upon the proof.

The apostolic churches felt, as well as acknowledged,
their obligations in reference to the care of the poor, par-
ticularly widows and orphans. || To attend to this sacred
duty they chose, and ordained deacons. Nor is it to be
supposed, that their duty to the poor was limited to the
mere furnishing them with pecuniary support. The high
qualifications required in the deacons,^" warrant us to infer
that they have a wider range of duty. Moreover, pecu-
niary assistance is not that which is alone, or chiefly,
needed by the objects of the Christian's charities. They

* Dwlght'e Theology, Sermon civ.

t Congregationalists limit the ollice of the deacon, so far as it is con-
cjerned with pecuniary affairs, entirely to the supply of the poor. See
same .sermon. This, as will ho seen in the sequel, is unscriptural, and
at variance with the doctrines and practice of the purest churches.

X A.ts ii. 44, 45; iv. 32—37.

§See 1 Tim. v. 3 — 16; Rom. xii. 7, R; 1 Pet. iv. 11.

|| They must be " widows indeed." Those who could maintain them-
selves, or had relations to provide for them, were not to he burdensome
to the church.

1 1 Tim. iii. R— 13.

( 23 )

need advice and encouragement. The young, especially or-
phans, require to be properly educated, and their steps go-
verned by the hand of kindness and charity. For want
of proper instruction and counsel, how many baptized
children, whose parents have been removed from them by
death, have been lost to the church, and to themselves!
Here is a wide field to be occupied by the deacon; he
must feed the poor, as the almoner of the church's bounty;
and he must do more. He must give to the necessitous
advice, and impart to them comfort; not as a spiritual
guide, but as a kind friend, and particularly, as sustain-
ing to the desolate and friendless orphan, a relation al-
most as intimate as the parental.

The importance of this department of the deacon's du-
ties cannot be doubted. All we want is, a more lively sense
of the condition of the poor and solitary, and conviction of
the church's duty to supply all their need. That this duty
will ever be properly felt, or attended to, uniformly and
systematically, until deacons are ordained in the congre-
gations, there can be no hope. The pastor and the ruling
elders have, it is true, an official responsibility on this
subject, of which they cannot divest themselves. But all
pastors and sessions will find in their own experience,
where they endeavour to perform their spiritual functions
conscientiously, the need of just such relief as the ordina-
tion of a board of active deacons would furnish. This is
particularly true of the pastor. He must devote much
time to study and private meditation, that he may be able
" rightly to divide the word of truth," as "a workman
that needeth not to be ashamed." This, with the cares of
government; visiting the sick; family visitation; cate-
chising, &c, furnish ample employment for the most ro-
bust and industrious minister of the gospel. Who is to
collect funds for the poor; to inquire into their state; to
furnish them with what they require for maintenance-
and to watch over the children of deceased or helpless
church members ? The elders might attend to all this, but
not as it should be attended to. Nor is it their special
duty. It is a distinct, and often a very large field of opera-
tion, from the other duties of the eldership, and is liable
to be neglected. The remedy is to be found in the or-
dination of a competent number of deacons. That they
may perform all their duties in this matter, congregations
should be furnished with these scriptural officers, accord-
ing to Christ's institution, and the practice of the church
of Christ in her purest times.

( 24 )

II. The Deacons sliould collect and distribute all the Contribu-
tions for ecclesiastical Purposes.

This office was not instituted solely to attend to the
poor. The functions of the deacon's office embrace the
charge of all the ecclesiastical goods. This has been the
doctrine of the great body of Presbyterians from the ear-
liest periods. Independents and Congregationalists re-
strict this office, so far as the care of funds is concerned,
to those set apart for the poor.* The scriptures, and the
" footsteps of the flock," both, with equal explicitness, con-
firm our views of this subject.

I. The Scriptures.

Acts vi. 1 — 6 : "And in those days, when the number
of the disciples was multiplied, there arose a murmuring
of the Grecians against the Hebrews, because their wi-
dows were neglected in the daily ministration. Then the
twelve called the multitude of the disciples unto them, and
said, It is not reason that we should leave the word of
God, and serve tables. Wherefore, brethren, look ye out
among you seven men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint over this busi-
ness. But we will give ourselves continually to prayer,
and to the ministry of the word. And the saying pleased
the whole multitude; and they chose Stephen, a man full
of faith and of the Holy Ghost, and Philip, and Procho-
rus, and Nicanor, and Timon, and Parmenas, and Nico-
las, a proselyte of Antioch : whom they set before the
apostles : and when they had prayed, they laid their hands
on them."

This passage contains the history of the appointment
of the first deacons in the New Testament church. f That
we may have a complete view of the whole of this trans-
action, we must go back a little, and ascertain what was
"the daily ministration''1 of verse 1, the "serving tables"
of verse 2, and the " business" of verse 3. This we learn
from chapter ii. 44, 45: "And all that believed were
together, and had all things common ; and sold their pos-
sessions and goods, and parted them to all men, as every
mem had need. And chapter iv. 32 — 37 : " And the mul-
titude of them that believed were of one heart and of one
soul : neither said any of them that aught of the things
which he possessed was his own : but they had all things

• Bee D wight' 8 Theology. Sermon civ.
t See Miller on the Ruling Elder, page 219.

( 25 )

common. And with great power gave the apostles wit-
ness of the resurrection of the Lord Jesus : and great grace
was upon them all. Neither was there any among them
that lacked: for as many as were possessors of lands or houses
sold them, and brought the prices of the things that were
sold, and laid them down at the apostles' feet: and distribu-
tion was made unto every man according as he had need"
6fC.

From these passages, it appears that the " daily minis-
tration " was the management, for public purposes, of a
common stock created by the contributions of the disci-
ples : that from this stock all the ecclesiastical expenses
were defrayed, and, likewise, the poor, if there were any,
supported. The apostles, and other ministers, were sup-
ported from this fund ; and the other charges (and there must
have been some) attendant upon the dispensation of the
Lord's Supper, and other ordinances, were, unquestiona-
bly, defrayed out of it, for there was no other source whence
they could be drawn. It is plainly impossible that there
could have been any fund, at that time, distinct from this
common stock, or another fund under the control of dis-
tinct officers, such as the Trustees or Committees of mo-
dern times. Such officers could not have existed. The
funds required for the promotion of the good of the whole
body, and to meet all demands upon the church, were
" thrown together at the apostles' feet."*

Indeed, the very circumstance that is sometimes relied
upon as favouring the view, that the "widows" were
chiefly concerned in this ministration ; namely, that when
they "were neglected" the deacons were appointed, is, of
itself, enough to show that "this business" was not mere-

*It should be remarked here, that a part of the transactions recorded
in these passages was extraordinary, and, consequently, not a rule to others.
The casting all their property into a common slock was extraordinary.
This is manifest from the case of Ananias and Sapphira. Acts v. 1 — 10.
Peter says : " Whilst it remained was it not thine own? and after it was
sold was it not in thine own power?" The liberality of these disciples
exceeded. In other respects, their conduct was according to those laws
of moral duty, which are universally binding upon church members:
who are always under obligations to take care of the poor; to maintain
the ministry ; to make other necessary provision for attendance upon,
and dispensation of, gospel ordinances; to spread the gospel, and to
promote the temporal welfare of the brethren as they have opportunity.
To accomplish these purposes this common fund was formed: but with
extraordinary liberality, so " that none among them lacked. " This was
the more remarkable, as the multitude of foreign Christians at Jerusa-
lem was, probably, great at that time.

(26)

ly attending to the poor. For then it would follow that
the apostles had altogether neglected to attend to the very
object for which the contributions were thrown at their
feet! This is impossible. It therefore appears plain,
that there were other objects contemplated in the forma-
tion of this fund, attention to which interfered in some
degree with due attention to the " Grecian widows."

The "business" over which the deacons were appoint-
ed was the whole of this daily ministration — the whole
service of the tables. The apostles themselves say, re-
ferring to the whole of that charge, which they had at first
undertaken, and for a time managed, that the deacons were
appointed "over this business." It is plain, therefore, that
the entire fund formed by contributions for ecclesiastical
purposes, was at first managed by the apostles, and by
them transferred to the deacons. There could have been
at that time no other officer, such as a trustee or committee-
man, appointed to any part of this charge. The whole
was first placed in the apostles' hands,* the whole was
placed in the hands of the deacons when they were or-
dained. These are the views which have been enter-
tained of this passage by the purest churches, and by the
greater part of judicious commentators.

As this passage has a very important bearing upon our
investigations respecting the deacon's duties, a few quota-
tions, and but a few, for our space is limited, are given from
standard commentators; with the hope that the reader will
carefully examine the passage, in the light thus reflected,
upon it. These quotations are not classified ; our limits
do not admit of this. They are given, however, nearly in
the order of time, beginning with Orige?i, one of the early
fathers. He lived in the commencement of the third cen-
tury, a little more than one hundred years after the death
of the apostle John. He says, " The deacons preside over
the money tables of the church," and adds, "as we are
taught in the Acts of the apostles. r 'f

Passing over many centuries, our next quotation is from
Beza, the distinguished colleague of John Calvin, in the
Theological School at Geneva. He explains the passage,
" To serve tables'" — "to attend to that which was then ob-
served, the common tables, and the other necessities of the
churchy \

The Scottish Reformers, in the Second Book of Disci-

* Acts, Chapters ii. and iv. t Treatise 16th upon Matthew.

\ Commentary on Acts vi. 2.

( 27 )

pline, chapter ix., are very explicit. " In the apostolic
kirk, the deacons were appointed to collect and distribute
what sum soever was collected of the faithful, to distribute
unto the necessity of the saints ; so that none lacked among
the faithful. These collections were not only of that which
was collected in manner of alms, as some suppose, but of
other goods moveable and immoveable, of lands and posses-
sions, the price whereof was brought to the feet of the apos-
tles."*

Henry. f "And these (the deacons) must take care of
the church's stock; must review, and pay, and keep ac-
counts; must buy those things which they had need of
against the feast, (John xii. 29,) and attend to all those
things which are necessary," in ordine ad spiritualia, "in
order to spiritual exercises, that every thing might be done
decently, and in order, and no person or thing neglected."

Scott. f " To lay out their contributions in the most sa-
tisfactory manner, both among the poor and in other ne-
cessary expenses."

GuYSE.f "As all the necessary expenses for carry-
ing on the worship of God, and as the apostles them-
selves, as well as the poor, were doubtless to be supported
out of the common stock, I have given such a paraphrase
as may take in the Lord's table, and the tables of the
apostles."

Dick.! "I* *s true, indeed, that, as the design of the
institution was not to divert the attention of the apostles

* This quotation from the Second Book of Discipline should have the
most respectful consideration. The nature of the deacon's office was
closely and actively examined in Scotland for many years previously to
the compilation and adoption of this Book of Policy. The reformers
contended for the deacon's office, as instituted to attend to all the church's
temporalities, while Mary, and her son James VI. were violently opposed
to the deacon. The discussion was protracted and zealous. The court
party contending that the contributions laid at the apostles' feet were alms
for the poor alone ; the reformers advocating the doctrine we have quoted.
No opinion was ever formed more deliberately, or under circumstances
belter calculated to elicit the truth.

t On Acts vi. 1 — 6.

X Dick's Theology, Lee. c. This remark is introduced here, as it evi-
dently refers to Acts vi. 1 — 6. It was drawn from this distinguished the-
ologian by the force of truth: for, in the same paragraph, he endeavours
to " apologize " for the neglect to appoint " deacons in all their congre-
gations," by saying that ruling elders can perform all their duties! Had
this intelligent divine fixed his eye steadfastly upon the scriptural office,
as he admits it to be, of the deacon, to attend to all the temporal con-
cerns of the church, instead of "apologizing" for the neglect to ap-
point them, and thus soothing the church in her negligence, he would
have been led to use his great influence in restoring, in that large de-
nomination to which he was attached, this almost forgotten part of the
church's organization, to its true nositinn.

( 28 )

from the ministry of the word, the care of the temporal
matters in which the church is concerned may be considered
as belonging to deacons."

Dr. Miller, of Princeton. " It is not suitable that we
should leave the word of God, and devote ourselves to pe-
cuniar ij affairs."*

These quotations are sufficient to show, that the inter-
pretation we have given of the passage under considera-
tion is, by no means, singular. Other testimony will be
adduced soon, from sources equally entitled to considera-
tion, to establish, farther, the principles we have laid
down in reference to the duties of the deacon.

The early Christians, in committing the management of
all the ecclesiastical goods to none but ordained officers,
did precisely what the members of the church had all
along been doing, at least for fifteen centuries. During
the Old Testament dispensation, this order had always
been observed ; at least from the giving of the Mosaic law.
The funds set apart for ecclesiastical purposes were de-
rived from various sources,! some of them peculiar to the
Jewish economy, others moral and permanent, but from
whatever source, or however contributed, they were, with-
out any exception, committed to the priests and LevitesJ

The only instance in which there even appears to have
been a departure from this invariable rule, established by
express divine appointment, occurred in the reign of Joash
(or Jehoash.)§ This King, under very peculiar circum-
stances, assumed to some extent the direction of the funds,
to be employed in repairing the temple. This direction
extended, however, no farther than to the issuing of an or-

* A foot note to p. 227, of the treatise upon the Ruling Elder, con-
tains so judicious a commentary upon Acts vi. 2, that it is inserted en-
tire. He says, " It has been supposed by many that the phrase 4 serving
tables,' in the history of the institution of the deacon's office, had a re-
ference either to the Lord's table, or to overseeing and supplying the
tables of the poor, or perhaps both. But I am inclined to believe that
this is an entire mistake. The word te]o.tttla, signifies, indeed, a table;
but, in this connexion, it seems obviously to mean a money table, or a
counter, on which money was laid. Hence t^artf^itrju a money changer
or money merchant. See Matt. xxi. 12, xxv. 27; Mark xi. 15; Luke
xix. 23. The plain meaning, then, of Acts vi. seems to be this: — "It
is not suitable that we should leave the word of God and devote our-
selves to pecuniary tqffain" The passage iVom Origen, quoted above,
is conclusive evidence of the soundness of this criticism.

t Num. iii. 47 — 51; Lev. v. 17; chap. xxvi. 27, 28, xxix., and Neh.
x. 87—89.

% For a complete list of all the passages in the Old Testament scrip-
tures that relate to the administration of the church's finances, see note
B. An abstract is there given of them.

§ 2 Kings xii. 2, and 2 Chron. chap. xxiv.

( 29 )

der to prepare a chest and place it at the door of the tem-
ple,* and the appointment of an officer (the king's scribe,
or the secretary of state,) to be present with Jehoiada, the
high priest, or some one acting for him, when the money
deposited in the chest was emptied out and counted. f In
all this transaction there was no infringement upon the
law enacted by the God of Israel respecting the eccle-
siastical funds. The chest was at all times in charge
of the Levites ;$ the highest ecclesiastical officer was al-
ways present, and actively employed in the management
of these funds, with the king's scribe,^ while the presence
of the latter was in the exercise of that extraordinary pow-
er which belonged to the kings of Judah, and was often
exercised in times of disorder, by which they obliged all
their subjects, not excepting ministers of religion, to attend
to their respective duties. || This event, therefore, fur-
nishes no exception to the observation made respecting the
principle as always acted upon in ordinary circumstances.
That for so many centuries, by the immediate direction
of the Lord Jesus Christ, the God of Israel, the ecclesias-
tical goods should have been committed to none but or-
dained officers, is a fact from which we may, certainly,
derive some instruction. It is not affirmed that the mode
of administering the ecclesiastical finances under the Old
Testament, is literally applicable in all its particulars now;
but we may and ought to deduce the moral principles
which pervaded that dispensation, and apply them in refe-
rence to this subject, as well as others, on all suitable occa-
sions. In civil order what was moral under the Old Testa-
ment economy, is still binding. Why should its light and
power be entirely rejected in matters of ecclesiastical order?
"What was typical is done away, but what was moral still
remains. *|[

* 2 Kings xii. 9. It is here said, that "Jehoiada, the priest took a
chest," &c.

t Ver. 10.

% Ver. 9.

§ Ver. 10.

|| 2 Chron. xv. xxix. xxxiv.

TJ Ignorance of this principle or unwillingness to apply it, has led to
lamentable disregard in civil things, of the wise provisions of the Jew-
ish constitution. The London divines reply to the objection that " argu-
ments for the form of church government, must not yet be fetched from the
Jewish Church. — "2. We answer, the laws of the Jewish Church, whether
ceremonial or judicial, so far are in force, even at this day,' as they were
grounded upon common equity, the principles of reason and nature, and
were serving to the maintenance of the moral law. The Jewish polity
is only abrogated in regard of what was in it of particular right, not of
4

( 30 )

Is there any thing typical in the principle which has
been brought to view? Is there any thing in it which
renders its application in New Testament times impracti-
cable, or unsafe, or derogatory to Jesus Christ? The con-
duct of the disciples after the day of Pentecost, when un-
der the influence of the Holy Spirit, they cast their con-
tributions at the apostles' feet, furnishes a satisfactory an-
swer to these interrogatories. Moreover, the apostle Paul,
in the ix. chap, of 1st Cor., enforces the duty of contri-
buting to the maintenance of the gospel ministry, by de-
ductions from the Mosaic economy.

The organization of the Jewish synagogue, confirms
the view just presented of the moral character of the prin-
ciples imbodied in the constitution of the church, during
the former dispensation, in regard to the management of
tiscal concerns. In the language of Dr. M'Leod, " There
were several officers in the Jewish synagogue, and these
were authorized to conduct the public worship, preserve the
order, and manage the finances of the congregation."* This
latter officer was the chazan or deacon of the synagogue :\
and in the words of Prideaux, "the chazanim, that is, over-
seers, who were also fixed ministers, and under the rulers
of the synagogue, had the charge and oversight of all things
in it, kept the sacred books of the law, and the prophets,
and other Holy Scriptures, as also the books of their public li-
turgies, and all other utensils belonging to the synagogue."
The order of the synagogue was, as all presbyterians hold,
the model of that of the church under the New Testament dis-
pensation. In the synagogue was an officer who attended to
the poor, had the oversight of the place of worship, and
managed the finances. This fact furnishes additional evi-
dence that the deacon's office is not solely the care of the
poor. The chazan of the synagogue had the care of the
poor as a part only of his charge: the oversight of the fis-
cal affairs of the synagogue belonged to him. Such officers
as the trustee or committee-man of modern days, w7ere not
known either in the order of the synagogue, or of the apos-
tolic churches.

common right: so fur as there was in their laws either a typicalncss pro-
per t<» their church, or a peculiarnese of respect to their Btate in that
land of promise given nnto them. Whatsoever the Jewish church had
not as ./< irish, but as it was a political church, or an < ct/<siastical re-
public, doth belong to the Christian church." Divine Right, &e. p. 202.
Ignorance of this principle, or its true application, not the principle it-
self, has confirmed Episcopalians in their erroneous views of church go-
vernment. It should not be rejected on that account.
* Ecc. Cat. Quest. 51. t Prideaux's Connexions, Part I. Book VI.

( 31 )

The scripture argument for committing all the ecclesi-
astical goods to deacons, may be briefly stated thus : Both
under the Old and New Testament dispensations, the Bi-
ble contains frequent allusions to the funds devoted to ec-
clesiastical uses — in all cases these were managed, until
the canon of divine revelation was completed, by ordained
officers, and such officers only; during the Old Testament
dispensation by priests and Levites, during the new by dea-
cons. Nor does the Bible contain any account of officers
distinct from these, and unordained, to whom the fiscal con-
cerns of the church either mere or might be committed.
The consequence is plain. Any other officers for the ma-
nagement of church funds are of human invention, and
where they exist, occupy a place which should be occu-
pied by officers chosen and set apart for this service accord-
ing to Christ's institution.

II. The duty of the deacon to collect and disburse all the or-
dinary revenues of the congregation, has been generally ac-
knowledged and practised upon by the church of Christ.

Origen, in the passage already quoted, says, that " the
deacons preside over the money tables of the church."
Jerome, who wrote in the fourth century, calls deacons the
" ministers of tables and widows." Zozomen, an ecclesi-
astical historian of the fifth century, says, speaking of
preceding times, that " the deacon's office was to keep the
church's goods." Without, however, entering into an
examination in detail of the history of the early periods of
the church, let the authority of Calvin, respecting the of-
fice of the deacon during these times, suffice. He says,*
" Nor was the situation of deacons at that time (the Ni-
cene period) at all different from what it had been under
the apostles. For they received the daily contributions
of the faithful, and the annual revenues of the church, to ap-
ply them to their proper uses; that is, to distribute part to
the ministers and part for the support of the poor."

The sentiments of Calvin himself, (easily discovered in
the above extract,) are found plainly expressed in the
same work, where he says, vol. iii. p. 100, "Now, let the
deacons come forward, with that most sacred distribution
which they have of the property of the church. And, more
explicitly, in his sermons on the 1st Epistle to Timothy,
ser. 24th, "But the deacons have the treasures of the
church to dispense, that is to say, such as are wholly dedi-
cated to God, and ought not in any wise to be applied to
profane uses. . . . For the goods of the church (as we

* Institutes, vol. iii. p. 74.

( 32 )

call them) ought to be applied no other, but to the use of
the church, that is to say, tofindihe ministers, to find school
masters * which serve to preserve the seed of the church, and
such other like things, and specially to find the poor." These
doctrines spread from Geneva over the neighbouring king-
doms, but not in all to the same extent. They were adopt-
ed, so far as circumstances allowed, in France, and Hol-
land ; and entirely in Scotland. In the French churches
the ministry were provided for, and the other necessities
of the church, as well as the wants of the poor attended to,
by the ministration of deacons. In one instance, indeed,
the first of these might be committed to other persons;
namely, when the revenue out of which this item of ex-
pense was to be defrayed, arose from the rent of " a tene-
ment, "f Yet even in this case the persons charged were
to be " commissioned and ordained by the church." The
Holland church was never strong enough to throw off the
Erastian power of the government; they always had dea-
cons in their congregations; but in many, perhaps most
instances, the funds for the church's maintenance were
drawn directly from the coffers of the state. In some cases
these officers were, however, accountable to the consistory.
The principles of Junius and other Holland divines were
scriptural, but their circumstances were unfavourable to
the application of them.J

^ The 1st Book of Discipline contains the principles of
Knox and the earliest reformers in Scotland. They say,
chap, xvii., "The deacons should take up the wholerentsofthe
kirk, disponing them to the ministry, the school, and the
poor within their bounds, according to the appointment of
the kirk." After nearly twenty years' investigation, the
doctrines of the church of Scotland on this subject were
expressed in the 2d Book of Discipline, as follows: chap.
viii.: "Their office and power (the deacons') is to receive
and to distribute the whole ecclesiastical goods unto them,
to whom they are appointed." And chap, ix., " The goods
ecclesiastical ought to be collected and distributed by the
deacons, as the word of God appoints, that they who hear of-
fice in the kirk he provided for, without care or solicitude."^
It has been shown that these principles were carefully che-

Thifl was a common opinion at the Reformation. It was a favour-
ite idea of John Knox. The principles of the first IJook of Discipline,
respecting schools and school funds, might be studied even now with
great profit.

t French Church Discipline, Sec. xii. chap. I. Canon xliii.

% Gerard Brandt's Hist Ref. I loll.

§ For Farther quotations from this chap, see pages 13 and 27.

( 33 )

rished, and faithfully contended for by the reforming church
of Scotland, for more than thirty years, against the almost
unremitting opposition of the civil power, before they were
admitted by the Parliament, and sanctioned by the law of
the land. The Scottish church refused to accept of a full
establishment upon any other principles. The 2d Book
of Discipline remained, in fact, unsanctioned by the laws
of the land for fourteen years, from 1578 to 1592, chiefly
because the friends of truth, and the advocates of Christ's
crown rights, refused to modify these principles on the
subject of the deacon's office.*

This Book of Discipline was sworn to in the national co-
venant, and revived and ratified by the General Assembly
1638. It continued to be received as the church's Book oi
Policy during the whole of the second reformation. The
Scottish Covenanters never either altered or modified these
principles for which Knox and Melville, and a host of wor-
thies had contended so long, and suffered so much. If they
did, where is the evidence? Where is the declaration, or
the law?

Perhaps some may suppose a change to have been in-
tended in the adoption of the form of church government,
drawn up at Westminister, which says that "the deacon
is to take special care of the poor." In regard to this, let
it be remarked, First, the language employed is not at all
inconsistent with the doctrines of the Book of Discipline.
It is merely said that the deacon has a special business, by
no means affirming that it is his only business.! Second,
such a supposition is at variance with the avowed design
of the Solemn League and Covenant. The first paragraph
of that covenant is in the following words : " That we shall
sincerely, really, and constantly, through the grace of God,
endeavour in our several places and callings, the preser-
vation of the reformed religion in the Church of Scotland,
in doctrine, worship, discipline, and government, against
our common enemies." Will it be said that the Scottish
Church intended to throw aside her attainments, and re-
construct her order? The contrary was then and always
declared. But, her principles respecting the deacon's of-
fice were no more an exception than those respecting the
pastor or the ruling elder. Third, their adherence to their
previous order and policy, is expressly asserted in the acts

* See foot note, p. 12, and Knox and Calderwood's histories, and
M'Crie's Lives of Knox and Melville.

t More respecting this phraseology on pages 38 and 39,

4*

( 34 )

adopting the directory for worship, and the form of church
government, The act adopting the former has this
clause : It is also provided, " That this shall he no prejudice
to the order and practice of this kirk, in such particulars as
are appointed by the Books of Discipline, and acts of Gene-
ral Assemblies, and are not otherwise ordered and appoint-
ed in the directory." This shows that every part of these
books, not expressly repealed, was still considered to be the
doctrine and order of the Scottish Church. Where is
there an express repeal of the principles of the Second
Book of Discipline respecting the deacon ? Had they al-
tered their doctrines, they must have repealed many laws.
Where are the laws repealing former enactments ? There
are none. The first sentence of the act adopting the di-
rectory runs as follows : " The General Assembly being
most desirous and solicitous, not only of the establishment
and preservation of the form of kirk government in this
kingdom, according to the word of God, Books of Disci-
pline, acts of General Assemblies, and National Covenant,
SfC 4-c." Fourth, among the interrogatories put to the elders
of every congregation at the annual presbyterial visita-
tion,* respecting the pastor, is the following: "And hath
he deacons in the parish distinct from elders?" Among
those put to the pastor; " Are the deacons faithful in their
office, in calling and distributing all the kirk goods, and in
having a care of the sick poor? Is your session rightly
constitute, and all the elders and deacons duly admitted
according to the acts of Assembly?" Fifth, it should be
remembered, that when this form of government was adopt-
ed, the Church of Scotland had for more than half a cen-
tury, not only professed, but (making some allowance
for the time of the oppressions of James VI. and his son
Charles I.,) had practised upon, the doctrines of the Books
of Discipline respecting the deacon's office : that seven
years, from 1638 to 1645, had elapsed from the renovation
of the National Covenant: that there were deacons in her
congregations actively employed in the discharge of their
duties. Now, where is the law stripping them of a part
of their office, and appointing, or allowing to be appointed,
committee men or trustees, to fill the vacancy? There is
no such law. There were no such officers. Could so
great a change have taken place in so short a time — in an
instant almost — unheard of and unremembered ? We may
rest assured that Scotland in her best days never repudiated

* Stewart's Coll., Book I.

( 35 )

the doctrines or the practice of her noble reformers on this
part of the order of the house of God.*

The divines of the Scottish Church during that period,
whose sentiments have come down to our times, while
they lay great stress, and with evident truth and propri-
ety, upon the duty of the deacon to take special care of the
poor, the sick, &c, do not limit his office to this business
alone. Rutherford, as we have seen, considered the " keep-
ing of the church's fabric in good repair" as belonging to
the deacon's duties. | David Dickson, an eminent divine,
and a very active and influential member of the Reform
ing Assembly, 1638, says: J " But the deacons not a little
aided by their ministrations; for they took care respecting
the salary of ministers, and the necessities of the saints, and
distributed the public goods of the church." Again, on
1 Timothy iii. 8: "As to that which belongs to the elec-
tion of elders and of the guardians of the public treasury.1' %
And again, on Romans xii. 8: "He that giveth." "The
official treasurers of the church are referred to; those who
distribute the goods of the church, and the contributions of
the faithful, for the public uses of the church." \\

The divines of England, although the church in that
part of the island did not attain so high a point of refor-
mation as the northern, held similar views on this subject;
not in all cases, however, so clearly and decidedly. The
celebrated John Owen is very explicit. He says,^[ " Where-
as, the reason of the institution of this office was, in gene-
ral, to free the pastors of the church, who labour in word
and doctrine, from avocations by outward things, such as
wherein the church is concerned; it belongs unto the dea-
cons not only to take care of and provide for the poor, but.
to manage all other affairs of the 'church of the same kind;
such as are providing for the place of the church-assem-
blies,— of the elements for the sacraments, of keeping, col-
lecting, and disposing of the stock of the church, for the
maintenance of its officers, and incidencies, especially in the

* In the act abolishing patronages, passed March 9, 1649, one reason
assigned by Parliament is, that patronage is " contrary to the second Book
of Discipline." These words are Italicised in the act.

t See quotation from his " Due Right of Presbyteries." P. 15.

J ExpositioEpistolarum, 1645, on Corinthians xii. 28, "helps." "Dia-
coni autem miniisteris non parum opitulabantur, de stipendiis ministro-
rum, et sanctorum necessitatibus prospicientes, et publicae facultates dis-
pensantes." This work was published the very year that the form of
church government was adopted.

§ The same work. |) Do. on this text.

II Treatise on Church Government, chap. ix.

( 36 )

time of trouble and persecution." These views were, at
least, not uncommon among the English Protestants, Pres-
byterian and Independent. Owen observes, in the same
chapter, that " the deacon's office was so well known as to
render it unnecessary to insist much on it." He described
no novelty to the English churches, in defining the deacon
as an officer to whom belongs the management of all the
temporalities of the church. The London divines say;
''the deacons being specially to be trusted with the church's
goods, and the disposal thereof, according to the direction of
the presbytery, for the good of the church, fyc."* The
"good" not of the poor alone, but " of the church."

These doctrines have been reiterated by many commen-
tators and divines since the reformation. The opinions of
Henry, Scott, Guyse, and Dick, have been already quoted
in our pages. f Brown of Haddington defines the deacon
to be "an officer in the church, whose business it is to
serve in distributing the elements at the Lord's table, and
to provide for and duly distribute support to ministers, and,
to the poor."% Ridgley, after mentioning pastors and
ruling-elders as church officers, adds, " others, who have
the oversight of the secular affairs of the church, and the trust
of providing for the necessities of the poor committed to them,
who arc colled deacons." ^ Dr. Gill, on Acts vi. 2: " And
they (the deacons) are likewise to serve the minister's table, by
taking care that he has a sufficient competency for his sup-
port," and on 1 Cor.xii.28, the word "helps" or "rather the
deacons of churches, whose business it is to take care of
tables; the Lord's table, the ministers, and the poor, and all
the secular affairs of the church." John Fairley, an esteem-
ed minister of the Reformed Presbyterian church in Scot-
land, says of deacons: " their office relates to the necessities
of the poor, and external concerns of the church." \\ Dr.
Miller, of Princeton Theological Seminary, well known
as ;i very learned and able writer upon church government,
says, that "the function to which the deacpn was appointed
by the apostles, was to manage the pecuniary affairs of the
church, and especially to preside over the collections and
disbursements for the poor."T[

* Divino Right, &c„ p. 184. t On p. 27.

{ Dictionary of the Bible, on the word " Deacon." It is not so evi-
dent, as this very candid and excellent writer appears to think, that the
deacon should serve at die Lord's table.

Body of Divinity, Philad. Ed. Vol. II. p. 553.

|| See his Sermon preached at the opening of the Synod, May 1816.

"jj On the Ruling Elder, p. 242.

( 37 )

Let us now direct our attention to the standards of afew of
the Protestant Presbyterian churches. The Reformed Pres-
byterian church in Scotland, in her Testimony, expresses
her views in the following terms: "Deacons are ordained
upon the choice of the congregation, and are associated with
the teaching and the ruling elders in distributing to the ne-
cessities of the poor, and managing other temporalities in
the church."* The same church in the United States:
"The deacon has no power except about the temporalities of
the church' 'f He has, of course, " power about the tempo-
ralities." The Associate Presbyterian Church defines this
office thus: "The deacon is to take care of the poor, and to
distribute among them the collections that may be raised
for their use. It also belongs to him to provide the elements
for the Lord's table, and other necessaries, and in general
the charge and disposal of the funds or temporalities of the
church, according to the direction of the session, devolve
on him. "| The General Assembly Presbyterian church,
after stating that the office of the deacon " is to take care of
the poor," &c, adds; utothem also may be properly committed
the management of the temporal affairs of the church. ' ' § This
statement they confirm by Acts vi. 3, 5, 6. It is plain that
this church intends to say, that by the authority of the
Head of the church the management of the temporal
affairs of the church may properly be committed to the
deacon; or else, why adduce, in proof, that very passage
of scripture which is employed to establish the duty of
the deacon to take care of the poor, and of the funds des-
tined for their supply? ||

* Testimony, Ed. of 1837, chap. xi. sect. 11.

t Reformation Principles Exhibited, chap, xviii.

% Book of Government and Discipline, 1817, chap. ii. This body has
lately revised her book of government, &c. The paragraph quoted above,
has been altered to read as follows: "To the deacon belong the care of
the poor, and the management of the temporalities of the church," chap,
iii. sect. 7. It will be perceived, that the doctrines are the same, only
more tersely expressed. For other opinions, see also Douglas' Errors
in Religion, N. Y. Ed. p. 65. Taylor's Spiritual Despotism, N. Y. Ed.
p. 321; and Buck's Dictionary under the word "Deacon," all of whom
concur in sentiment with the writers, and church standards quoted.

§ Form of Government, chap. vi.

|| The following extract from a " Catechism on the Government and
Discipline of the Presbyterian church," compiled by Presbyterian Divines
in Britain, and which has had a large circulation in the Scottisb churches,
and in the Presbyterian Synod of Ulster, shows that the doctrines advo-
cated in this essay are taught in these churches. The quotations which
follow are from the third edition, Glasgow, 1838, chap. i. Quest. 15.
" What are the ordinary church-officers appointed by Christ"? Ans. Pres-
byters or Elders (called also Bishops or Overseers) and deacons."

( 33 )

It may, perhaps, occur to the mind of the reader as an
objection to the view that has been given of the opinions
of the churches, and of protestant writers, that they so
often affirm that the deacon is an officer appointed " to take
care of the poor." This phraseology is met with so fre-
quently, that a superficial reader of ecclesiastical history,
will be liable to infer that the protestant church has not
been so unanimous in assigning to the deacon the charge
of all the temporalities, as would seem from the historical
view just given. For example, Calvin, in his discourses
upon 1 Tim. iii. 8 — 13, says, "But the deacons are they
which are appointed to have the care of the poor, and to
distribute the alms." And again: "There must be deacons
to have the care of the poor." Such expressions occur fre-
quently in these discourses; and were we to stop here, and
examine them no farther, we would infer that Calvin limit-
ed the deacon's duties to the care of the " alms," strictly
so called, or the "poor's money." Farther examination
of these very discourses, however, shows us that such
an inference would furnish a very mistaken notion of
Calvin's real sentiments upon this subject: for he proceeds
to say, " The deacons have the treasures of the church to dis-
jyense, tyc.;" and with greater minuteness observes, that
" the goods of the church ought to be applied to find the
ministers, &c."* So in the 1st Book of Discipline, chap,
vii., the office of the deacon is said to be " to gather and
distribute the alms of the poor." Taking this expression
alone, and were there no other intimation in this document,
or elsewhere, of the doctrines of the church of Scotland
respecting the deacon's office, the inference would appear
to be correct, that she restricted the deacon to the oversight
of the poor alone. But in chap. xvii. the principles of
that church, on this subject, are fully exhibited: and there
it is said to be the duty of the deacons, " to take itp the
whole rents of the ki?'k, disposing them to the ministry, &c."f
By examining the whole document, we ascertain that when
the deacon's office was said to be " to take care of the
poor," there was no design to limit it to that only. The
London divines, in the work from which we have quoted
so often, employ similar phraseology. They say frequently
that the "deacon takes care of the poor," and, at the same
time, that he has charge "of the goods of the church."

Quest, xxxi. " For what duty were they (the deacons) appointed? Ans.
To manage the temporal affairs of the church, and especially to attend
to the wants of the poor, in order that the apostles or teachers might
give themselves continually to the ministry of the word."

* See page 31, for the whole paragraph. t See p. 32.

( 39 )

This apparent inconsistency is susceptible of a very
easy explanation. They speak of the deacon as an officer
appointed to take charge of the poor, in the same way
that Presbyterians, in writing and in conversation, denomi-
nate the teaching-elder, a minister of the gospel, or a
"preacher." The reason is evident. The ministry of the
word is the great business of this class of ecclesiastical
officers. It is greater than administering sacraments.
Paul says, 1 Cor. i. 17: "for Christ sent me not to baptize,
but to preach the gospel." In fact, there is no direct
assertion of the pastor's right to rule, in any of the de-
scriptive titles usually given to the teaching elder. Would
the inference be a just one, in some remote period when
circumstances had altered, that Presbyterians did not in
the 19th century acknowledge the right to rule as belong-
ing to the pastor, because they do not commonly, when
speaking of him, bring to view this part of his official
character? Would it be a fair inference that they denied
ruling to be apart of the pastor's duties, because they call
him the teaching-elder in contrast, apparently, to the ruling-
elder? The unsoundness of such inferences would be
shown by referring to other portions of the same documents,
in which ruling is affirmed to belong to the pastor.

In this way, the apparent inconsistencies alluded to are
explained. The care of the poor is a very important, and a
primary part, of the functions of the deacon. Mainly, per-
haps, for this reason, so high and extensive arange of qualifi-
cations is demanded of this class of officers. The reform-
ers, consequently, spoke of the deacon repeatedly in terms
that have given rise, in the present circumstances of the
churches, (which have generally dropped the office) to mis-
taken notions respecting their views regarding the extent of
his duties. They no more intended,when they referred to the
deacon as appointed to the charge of the poor, to deny that
the other temporalities of the church were to be under his
management, than Presbyterians now intend to deny the
ruling powers of the pastor, when they speak of him as a
"minister of the gospel." All that is necessary to remove
these mistakes, is a tolerable acquaintance with the history
of the church, and a competent degree of familiarity with
the modes of expression in use in times somewhat remote
from our own.*

* The writings of the late Dr. M'Leod, furnish an example of this use
of language, and of designations. He says, in his Ecclesiastical Cate-
chism, repeatedly, that the deacon is an officer " to take care of the poor."
And even goes so far as to say, (how properly is not now affirmed,) that

( 40 )

Here the argument might rest. We have examined the
holy oracles, and from them have established our principle.
We have traced the history of the Christian Church by a
path carried through her purest and best times, and por-
tions, and have found a very satisfactory degree of una-
nimity of sentiment, and conformity of practice on the sub-
ject of the deacon's office. But our labours are not at an
end, for the deacon has not only been excluded in more mo-
dern times, from the position assigned to him in the house of
God, by Christ her head, but his duties divided, and sub-
divided among various humanly devised substitutes, or
transferred without warrant, to other ecclesiastical officers.
An examination of this branch of the subject occupies the
following Chapter.

CHAPTER III.

Of Substitutes for the Deacon.

These are various. In some instances, the teaching and
ruling elders perform all the duties of the deacon, and in
others a part of them. In the congregations of the Scottish
Establishment, the care of the poor is devolved generally
upon the session; while the remaining functions of the
deacon, those which respect the maintenance of the minis-
try, and the charge of the property of the church, are
mostly discharged by civil functionaries. In the Presby-
terian congregations of Ireland,* a similar arrangement
subsists for the care of the poor; while the other offices of
the deacon are performed, so far as they are attended to at
all, by temporary and unordained officers, called trustees,
or committee-men.

This is the mode which, more than any other, obtains
in the churches in the United States. In very few con-
gregations, comparatively, is the office of the deacon, as a
distinct institution in the church, known at all. And
where the name is common, as in the congregational
churches of New England, it is employed to designate an
officer resembling much more the scriptural elder than
the deacon.

this office had its " origin in the existence of a class of paupers in the
Church." Yet this distinguished writer held, and expressed very deci-
dedly the views presented in this chapter. He says, p. 4G, Ed. 1831,
that the deacon was appointed to remove the burden of the temporal con->
cerns from the minister, and elders, when it becomes embarrassing to
Mem." And in Quest. 80: " Is the sole right of managing the pecu-
niary affairs of the congregation lodged in the deacdnship? To this he
replies, in substance, that they have this right, as the "helps" of the teach-
ing and ruling elders.

* This is true, (with slight modifications,) both of the Reformed Pres-
byterian Church, and the Synod of Ulster.

( 41 )

If the doctrines advocated in this essay be sound and
scriptural, there is something wrong in all this. If the
Lord Jesus Christ has instituted a distinct office for the
care of the poor, then the eldership have no warrant for
taking its place, so as to exclude the instituted office.* If
to this office belongs the charge of all the contributions of
the faithful, then the substitution of trustees or committees
for this purpose must be still more unwarrantable. All
these departures from the scriptural model, and the foot-
steps of the flock, are not, however, equally reprehensible
in principle or dangerous in practice. It is not so deci-
dedly unscriptural to commit the whole oversight of the
poor to the eldership, as to constitute boards of trustees
for the administration of the finances; inasmuch as to the
elder does belong in a certain manner, f the care of the
poor, while the scriptures give no warrant for the latter at
-all.

It. is difficult to define the precise position and character
of what are denominated boards of trustees. They are in
the church, but are not of the church. They have under
their management that which most nearly concerns the
interests of the church; and yet, as officers, the church
can have no knowledge of them, or control over them. They
collect and disburse the contributions of the church, for
the support of her ministry, and for the erection and re-
pair of her places of worship ; and yet they are not the
boards of the church. They cannot be defined ; but they
can be shown to be a class of officers not warranted either
by the scriptures, or the usages of the best churches.

An historical fact, which has an important bearing upon
this subject, should be attentively considered, and remem-
bered. It is this : The deacon and the trustee have never.
for any considerable time, co-existed in any denomination
of Christians. Congregations there are, indeed, that, for a
time, have had both; and there are churches in which some
congregations have deacons, and others trustees perform-
ing the same duties. These are exceptions. It is a no-
torious fact, demanding no proof, that at present in
churches where the trustee or committee-man has Been

s The General Assembly of the Presbyterian Church, at its last meet-
ing, enjoined upon all their congregations to elect and ordain deacons.
The Associate Presbyterian Synod, in May last, reiterated their scriptural
doctrines respecting deacons. It is to be hoped that both these deno-
minations will complete the work they have begun, by abolishing the
boards of trustees in their churches.

t See next Chapter.

5

( 42 )

allowed the management of the funds, the deacon is very
rarely found. And equally notorious, that churches which
retain the deacon, have no class of officers corresponding to
the trustee or committee-man. For example, the French
and Holland churches. The reason of this is evident.
Either one or the other is unnecessary. An active board of
deacons can attend to all the fiscal concerns of any con-
gregation : an active board of trustees would find deacons,
in the end, uncalled for. Moreover, they cannot but in-
terfere with each other. In case the number of poor
should be great, requiring for their sustenance more than
the collections made 'particularly for their use, while the
ordinary revenues were more than sufficient to meet the
other current expenses, (a frequent occurrence) what is to
be done? The trustees could not transfer the surplus to
the deacons without incurring more weighty responsibili-
ties than they would often be willing to undertake; while
the deacons would not be satisfied to knock at the door
of the trustees for the funds necessary to accomplish their
deeds of beneficence.

But, whatever may have been the causes, the fact is as
has been stated. Consequently, the question is not dea-
cons and trustees; but deacons or trustees: Christ's insti-
tution, or man's. For unless the operations of the same
causes shall be entirely changed for the future, we shall
never see both these classes of officers actively employed
at the same time, in the Christian church to any very
considerable extent. Let us enter more into detail.

I. Boards of Trustees are an Innovation*

There were no such officers in the churches in apos-
tolic times. There were no officers sustaining such a
relation to the church, in the congregations of Geneva,
France, Holland, and Scotland at the time of the reforma-
tion. Their introduction has been gradual; but, no doubt,
keeping pace with the downward progress in doctrine and
godliness, that has been manifest among most of the de-
scendants of the reformers \ There is great difficulty in

• By "boards of trustees" are not meant those boards, which, acting
under the direction of the ecclesiastical judicatories in the management
of church funds, such as those appropriated for Theological Seminaries,
are likewise incorporated; but the boards of congregations, which do not
sustain any ecclesiastical character.

t This remark is intended to refer to the whole period since the refor-
mation. Of late years, frequent and successful attempts at reformation
have been made in some denominations.

( 43 )

ascertaining at what time regularly organized boards of
trustees first took their present position in the Protestant
churches. In the United States, they were probably
formed at a very early period. It is certain they made their
first appearance in cities, where most corruptions begin.
Pride and worldliness operate more powerfully in cities.
There is a class of men to be found in most city congre-
gations, that is (or was) almost unknown in the more re-
tired country congregations. Men of active business
habits, industrious and influential; but who, with these
characteristics and habits, are lacking in that spirituality
that would fit them to undertake a sacred office by solemn
ordination. They may make very good trustees, and
it may be thought prudent to render them useful. Or,
there are men who do not even make a profession of re-
ligion, yet they are rich, and possess influence. The
trustee-ship will exactly suit them : it forms a kind of neu-
tral ground, neither belonging to the world nor to the
church, where both may meet, and harmonize pleasantly
together.

However introduced, boards of trustees are an innova-
tion. Like other human contrivances, originally devised,
perhaps, with the professed design to promote the good of
the church, by furnishing such assistance as might be
thought necessary to increase the efficiency of established
gospel institutions; but in the result, either excluding
wholly, or materially curtailing and changing these in-
stitutions themselves. As the singing of human composi-
tions in celebrating the praises of God, has its rise in small
beginnings: no claim is at first offered on their behalf
to the sole possession of this part of God's worship. In
the end, the psalms of scripture are excluded, and, per-
haps, even reviled. Singing by choir begins very mo-
destly: the object is merely to improve the music. In
the end, the choir claims to be the seat of praise in the
house of God. Trustees had no places in the apostolic
churches. There could have been none at that time. The
reformed churches had no such officers. Originally, as
there is reason to believe, they were barely tolerated,* they
are now, sometimes, supported as altogether preferable to
deacons; and some, going still farther like the advocates
of human psalmody, deny the office of deacon to be at all
an important part of the order of the sanctuary. Trustees,
man's invention, they would not dispense with : deacons,
Christ s appointment, may be very well neglected ! The
history of all the corruptions we have mentioned is the

* They are tolerated only, in most churches, still.

( 44 )

same, for the general principle will always hold good : a
human invention, once tolerated in the church, will ultimate-
ly exclude, or throw into the shade a divine institution.*

II. Boards of Trustees are unscriptural.

The authority, or even the permission, of the Scriptures
is not often pleaded in behalf of trustees.t The argument
in their defence seems generally to take for granted, that,
upon this system alone, can all the rights of the people
be properly secured. It will be shown in the sequel, that
the directly opposite statement is true ; but, in the mean
time, we remark that the scriptural order does by no
means deprive the members of the church of an interest
in the management of the ecclesiastical goods; for deacons
are chosen by the people and are the representatives of the
church; not, indeed, the agents of the people. And here,
it ought to be observed, that there is great liability, in de-
fending the trustee system, to employ arguments that are
inconsistent, with Presbyterianism ; inasmuch as they often
proceed upon a principle which assails the representative
character of the church's government, viz., that to com-
mit the management of the temporalities to the deacon, is
to take them out of the hands of the church.

This evil, however, is not so great as another to which
we now refer. Trustees' having no scriptural warrant,
can stand upon no principle that, does not impugn the wis-
do?n or the goodness of the church's Head. If it is neces-
sary for human wisdom to devise a system of pecuniary
management for the church, then it follows that on this
point her arrangements have been left incomplete by her
blessed Head. That some arrangements are absolutely
necessary for fiscal management, in all Christian congre-
gations, no sensible man will think of denying. In the
loose manner in which affairs of this nature are often left
at the present day, the persons to manage, and the modes

• The Papacy furnishes the most complete example of this.

t The only attempt ever made, perhaps, to gather the office of trustee
from the Scriptures, has been from 1 Cor. xvi. 3, 2 ("or. viii. 19, and
if. may he, one or two other passages of the same tenor. Besides the
difficulty there will for ever be in establishing, from these passages, tin
right to commission any but a deacon to convey the church's contribu-
tions to Jerusalem, there are two others -which are insuperable. (1.) It
is absurd to say that the mere carrying of funds constitutes cm office, and
(2.) which is still more fatal: If these texts prove any thing on the
subject at all, they prove too much, even for the advocate of the system
ivc oppose, viz.: that the people have a right to appoint trustees jor the
poor's fund, and thus banish deacons altogether; for the money conveyed
was that sent to the saints at Jerusalem...

( 45 )

of management may not be very distinctly defined; but
in the most loosely constructed congregation some method,
either understood or defined, must be adopted for ma-
naging fiscal concerns. In the apostolical times, (among
pagans and pagan institutions,) the circumstances of the
church were not, in this respect, materially different from
her present condition in nearly all countries. Such ar-
rangements were imperatively necessary then. History
shows that her wants have at all times been nearly the
same. It is her duty to support the poor, to maintain a
ministry, and to provide a place of worship.* Has the
manner of doing all this been left uncared for by Jesus
Christ, except one portion, that regarding the poor, which,
however important, is a small portion compared with the
whole? It has always been argued by Presbyterians, and
with great and acknowledged force, that to affirm, as some
have done, that the Head of the church has not instituted
any government for her regulation, but left this whole
matter to be arranged according to circumstances, is to
charge the King of Zion either with ignorance or neglect;
that, as a government is necessary, we might expect to
find provision on this subject in the Scriptures.f The ar-
gument applies with equal weight to the subject we are now
considering. And as the necessity which we have stated
unquestionably exists,^ we may expect to find something
in reference to it, in the record of the institutions establish-
ed by Jesus Christ in the church. We find this in the
deacon; but no where else. If the deacon is not the offi-
cer for this purpose, then, in a very remarkable manner,
has this whole matter been over-looked by the church's
Head.§ This view is the more important, as it puts us
in the proper position for viewing the scriptural argu-
ments already brought forward on this subject : we
should expect to find such an office as has been defined in
this Essay. \\

* Symington (Dominion of Christ, p. 53.) puts this interrogatory:
" While God has a visible church in the world, will there not be re-
quired outward erections for the ordinances of worship, and temporal
emoluments for the support of its ministers and institutions?"

t M-Leod's Ecclesiastical Catechism, p. 44. Ques. 72: "That which
is really necessary, Christ's care must have provided for his church, for
he distributes different gifts to profit withal."

X The great variety of substitutes for the deacon, proves this suffi-
ciently.

§ What then becomes of the doctrine of the Westminster Confession,
Larger Catechism, Ques. 191, that the church should be "maintained
by the civil magistrate?"

|| There is another aspect of this subject, which ought not to be left out

5*

( 46 )

III. Boards of Trustees are anii- Scriptural.

This involves considerations, in some respects, more-
serious than any yet presented. It involves opposition to

of view. The trustee system separates the funds for the poor from the
general funds of the congregation; and that without any scriptural war-
rant. And some even go so far as to say, that the ordinary collections
which are made in many congregations, on the Sabbath, should be held
sacred for this use alone.

The entire silence of the Scriptures in regard to any such distinct fund,
is enough to set this opinion aside. Under the Old Testament dispen-
sation, there was, unquestionably, no such distinction of funds. And
as to collections made during the seasons of public worship, there was
an explicit law, Deut. xvi. 16, 17, that none should ever " appear before
the Lord empty," but "every man as he was able, according to the
blessing of his God upon him," was to bring to the public treasury at
Jerusalem. No one ever imagined this to refer solely to collections for
the poor. It was this which was "gathered at the door of the temple,"
in Josiah's reign, and applied to the repair of the temple, 2 Kings xxii.
4 — 6. It was into this " treasury," that the " poor widow cast her two
mites," Luke xxi. 1 — 4. In the reign of Joash, 2 Kings xii., these col-
lections, taken up on the Sabbath, as well as the other days of the feast,
were similarly applied. " The bag" which Judas carried, was the com-
mon treasury, for three years and a half, of our Lord and his apostles.
From this their expenses were borne, and gilts made to the poor, John
xiii. 29. The apostle Paul, in writing to the Galatian and Corinthian
churches, merely recalls the law in Dent. xvi. He intimates to them
that the most proper time to make collections for the church at Jerusa-
lem, was the season of public worship. He does not prescribe that all
these collections should be applied in that way: he does not, in the
least, intimate that their own necessities, as a church, might not be sup-
plied out of these gatherings. Moreover, these collections, when sent
to Jerusalem, would there be improved in the best manner, undoubtedly,
for promoting the good of the church. They were not designed solely
to feed the poor. T'iey were sent to strengthen a feeble church, as in
our times is often done. So the church lias always explained this mat-
ter. And in all churches Sabbath collections are appropriated to various
ecclesiastical purposes. Therefore, there can be no distinct fundi from
that source at least, for the use of the poor. And, it is scarcely possible
lo imagine any other source whence a distinct fund for the poor can
emanate.

Sabbath collections for pious uses, are a part of the instituted order for
public worship. Deut. xvi. 10, 17. 1 Cor. xvi. 2. Da. M'Lkod has
stated the doctrine of the Bible, in reference to] this subject, with great
precision and perspicuity in his Ecclesiastical Catechism, p. 83, (ed.
1831,) in answer to the question : " How do we worship Cod, in making
collections tor the saints?" He says, " Collection is to be made for the
support of those church members, who arc in providence incapacitated
to make provision for themselves, and for other pious purposes; Chris-
tians, in so doing, worship God by a public act, which testifies their de-
pendence on Christ for worldly property, and their willingness to use it
in his service, contributing on the Lord's day, according to the need of
the church, in proportion to their weekly prosperity."

It would be of advantage, in more than one respect, to the church, if
this part of worship were well understood, and liberally acted upon.

( 47 )

the authority of the church's Head. The radical prin-
ciple of the trustee system is, that trustees and committees
who perform similar duties, are no church officers — do
not act in the name of the church's Head — and that they
are the mere agents of the people. That the ecclesiastical
goods; (except the funds for the support of the poor) name-
ly, the funds invested in the place of worship, and those
which go to the maintenance of the ministry, and other
charges attendant upon the enjoyment and propagation of
the gospel, "are a mere joint stock concern, and differing
from the property invested in a bank, or road, only in the
circumstance that the revenue anticipated in the one case
consists in dollars, in the other,, in religious and moral im-
provement. That there is no dedication of property in
the one case more than in the other. That it is in the
power of the contributor to manage it as he does any other
part of his property, either to attend to it himself, or to ap-
point one or more persons as his agents, to manage it for
him.

It is difficult, indeed, to believe that any devout mind
can contemplate without revolting at it, this doctrine as
thus stated in its naked deformity. Yet it is certainly the
fact, that this statement embraces the essential principle
of the trustee system. This system is so interwoven with
the habits of an age which knows nothing of the deacon,
as to render some farther notice of it absolutely neces-
sary.

The true doctrine respecting the ecclesiastical goods, is
directly the opposite of that above stated, and is this: that
the property which is appropriated to ecclesiastical pur-
poses, is dedicated to the service of Christ, as the church's
Head. And is to be managed therefore, under his autho-
rity as King in Zion, by officers of his appointment. There
can be no doubt, for it is so said expressly,* that the con-
tributions made during the former dispensation, were de-
voted to the Lord, and therefore could not be re-called,
except they were replaced by an equivalent with a fifth
part of the assessed value added to it. The cities, fields,
and revenues of the priests and Levites are all called "the
Lord's. "f The materials employed in erecting the temple
were dedicated. t Was there any thing typical in this?
Was there any thing in it of such a character as to render
it inapplicable now? The dedicated things were em-
ployed generally for the same purposes in all respects, for

• Lev. xxvii. 13, 15, 19, 27, 31. t Lev. xxvii. 30.

X 1 Chron. xxvi. 26, 27.

( 48 )

which the ecclesiastical property is now used. And the
most acute vision may be challenged to discover any thing
typical in the devoting of the houses, &c, of the Levites and
priests. There is positive evidence that this was not a
circumstance peculiar to the Old Testament economy.
Paul enforces the duty of furnishing a support to the gos-
pel ministry by referring to these very institutions;*
while in the case of Ananias and Sapphira there was
both lying and sacrilege.

That ecclesiastical property is not a joint-stock-company
concern, but something ecclesiastical, can be otherwise
established. It cannot be sold and distributed for the indi-
vidual benefit of the members of the church, or the peiv hold-
ers ; nor can the revenues be appropriated to the private
uses of the members of the congregation. Nor, in case of
removal, can any contributor demand an assessment to re-
ceive his share. And when, on the other hand, immi-
grants attach themselves to the church, or individuals
make a profession of religion in a particular church, they
become entitled to the benefits of the church property.
Moreover, the poor have a real and true joint interest in
the ecclesiastical goods, as well as the rich. This the
trustee system would deny them.t There is, in the view in
which we are now looking at it, an analogy to state pro-
perty. The commonwealth is a moral person, and is
capable of holding property, and deriving benefit from it.
It belongs to no one individually, and all the citizens of
the nation have an interest as citizens in it. So of town,
county, and city property. The church is a moral person :
so is a congregation, a presbytery, and a synod. They,
therefore, can, and do hold property, when lawfully re-
ceived, by a right with which the church is endowed by
her Head. This is property dedicated. It is set apart for
ecclesiastical purposes, to be employed in promoting the
great ends of her organization in the world. -And here
we have the reason why the property of the church can-
not be sold and distributed as private property. It belongs
to the church of Christ. In other words, it is devoted to

* ] Cor. ix.

t The law which requires, in some places at least, a year's payment
01 pew-rents, before the liberty is allowed of voting at the elections for
trustees, and which, of course, excludes the poor entirely from any voice
in this management of the funds, is perfectly consistent with this anti-
scriptural system. It is carrying it out to its legitimate and sure termi-
nation. This will be the result, certainly, in most cases, when the
system has existed long enough among any people to show its genuine
character.

( 49 )

the promotion of her interests and ends, so long as it can
be usefully employed in this way.*

Now, the system that we oppose really and practically
denies all this. Denies that Christ has made any provision
for the control of the fiscal interests of the church, denies that
the church has any right to receive or control property;! de-
nies that the poor in the church have all the rights of the
rich. The connexion between the trustee system, and
the erroneous views of church property just noticed, is
abundantly evident. If the property set apart for reli-
gious-ends, is, after all, mere joint stock property, then it
is natural enough that it be managed just as a bank, or a
road concern. And, on the other hand, if funds of this
kind really belong to the congregation as a part of the
church, and are ecclesiastical property, then the conclu-
sion is unavoidable; the management of them should be
intrusted to officers constituted agreeably to the will of
the Head of the church, by the choice of the people, and
by ordination; that is, to deacons.

IV. Boards of Trustees are of dangerous tendency.

As they are ordinarily constituted, this is unquestion-
able. In many congregations, having boards of trustees,
individuals are chosen to that office who are not even
professors of religion, and whose recommendations are

* In the xxxviii. Note to M'Crie's Life of Knox, there are some brief,
but interesting notices of opinions of the Scottish ministers on the sub-
ject of the property of the church. This author says, that they held
that "property, which had been set apart, and given for religious uses,
could not justly, or, without sacrilege, be alienated, as long as it was
needed for those purposes." An extract is given in this note from
Sermons against Sacrilege, by Robert Pont, a son-in-law of John Knox,
and a very distinguished divine. They were written by the appoint-
ment of the General Assembly, in the year 1591. He replies to the
objection, that the Levitical law is abrogated, and that, therefore, autho-
rities from the Old Testament are of no force now, as follows: "I an-
swer concerning those lands, or annual rents out of lands delated and
given to the Kirk, that although the Levitical law, with the ceremonies
thereof, concerning the outward observation hath taken an end, and is
fulfilled in Christ, yet the substance of the policy, concerning entertain-
ment of the service of God, and uphold of religion, still remains. And
it is no less necessary, that the ministry of God among us be maintained :
and that sufficient provision be made to secure other godly uses, &c.
&c." Again, Pont says, "albeit in their own nature they be like other
earthly possessions ; yet in so far as they are applied to an holy use,
they may well be called holy possessions and rents, as the kirk is holy,,
to whose use they are appointed."

t Carry this out, and what becomes of Theological Seminaries, Li-.
braries, Mission Boards, &c. &c. ?

( 50 )

solely of a worldly character. It is manifest that a board,
thus constituted, either in whole or in part, must have
ultimately an injurious influence upon the cause of truth
and vital religion. Leaving out of view altogether, the
direct and powerful temptation to trim and accommodate,
which must beset the ministry in congregations whose
fiscal concerns are all under such management, this hurt-
ful influence will be felt in other ways. The sacredness
of the ministerial office will be affected. The pastor will
be in danger of degenerating into a mere temporary hire-
ling, and his support not considered as a religious duty,
any further than it is incumbent to pay a hireling his
wages.*

* This result has been already developed to a lamentable extent. It
has become common, in some denominations of Christians, for clergy-
men to hire themselves out, to congregations, to preach for six months,
nine months, a year, &c. ! To make bargains, previously to receiving a call
where the pastoral relation is constituted, which by the old laws of the
Reformation was a censurable offence, is an every day matter. To
such an extent has this evil gone, that of about thirteen hundred ministers
belonging to the General Assembly Presbyterian Church, (Old School),
four hundred and eighty-one are stated supplies, or more than one-third;
while, in some instances, nearly whole Presbyteries have been mere
stated supplies. The views of a writer in the "Presbyterian," one of
the organs of the Old School General Assembly, are remarkably correct
on this point. Some of them are quoted, contained in that paper of
June 6, 1840. After stating that "there was no such thing as a
church and congregation associated together, in the apostolic age, in the
support of divine institutions," he goes on to say: " It is far otherwise now.
Not only are there regular congregations associated with every church,
but in our own, and many other countries, legal provision is made to
collect and disburse the temporalities of the whole united concern.
Hence, there are now legal officers, styled trustees, to perform those
very duties which once lay exclusively on the church cr/o/ic." " I am
constrained to say, that it is very questionable, whether it has not pro-
duced, or, at least, increased one of the most serious evils which the
church has to contend with in the present day. In many parts of the
church, the frequent failure of ministerial support, is constantly separa-
ting pastors and churches, thus blighting the labours of numerous years,
and condemning the churches to long and cheerless seasons of silence
and desolation. It is worthy of serious inquiry, whether the commit-
ment of the support of -the Gospel to a number of men who do not, as a
board, feel that they are acting under the solemn responsibilities of re-
ligion, and the obligations of church officers; whether their duties would
not be more faithfully performed, if they were committed to men who
felt that they are " ordained of God," for this, as well as other import-
ant services, and that they have vowed before heaven and earth to be
faithful to their trust? And would not the church itself be more likely
to be kept awake to the important subject of ministerial support, if faith-
fully urged to it by the officers whom they had chosen for this self-same
service?"

It is to be hoped that not a few in that body begin to reflect upon that
very remarkable arrangement, by which a " church," a body of Chris-

( 51 )

The example of many of the most prominent men in
the congregation, on the side of irreligion, must have a
tendency to prevent accessions to the church. Nearly as
high privileges of honour and influence as the church has
to bestow, can be enjoyed by worldly men. Such men
occupy a station hardly inferior in prominence and power
to that of the eldership. Cannot the fewness of male
members in many churches, where the appearances of
prosperity are otherwise great, be traceable in part to this
cause?*

Such a board has the pecuniary support of the pastor
in their power, and that without redress. Should the
pastor, by faithful preaching, or discipline, offend the
trustees, he has no protection from that kind of vengeance
which they might attempt to inflict upon him, except
such as the civil law affords, f

But were it so that none of these evil effects, which
have been specified, should result from the system of
trustees, the silent and gradually operating influence
which such a commingling of the world and the church
has had upon the churches, and must necessarily have,
would of itself be sufficient to excite the alarm of pious
and thinking men. What, for example, would be thought
of a system which would place the funds collected for
missionary and education purposes, or the funds of the
theological seminaries of the churches, under the control,
irresponsible to the authorities of the church, of worldly
men, or even of men wanting an ecclesiastical character,
although church members? Every one knows the long
and vehement conflict waged on this very subject in the
General Assembly, before the division of the Presbyterian
Church. That whole controversy was, in fact, upon the

tians, and a "congregation," a part of the world, thus intermingle and
entwine themselves together.

* The paucity of male members in the churches of some of the larger
denominations, is notorious. It was stated on the floor of the General
Assembly in May, 1840, that there are many churches in connexion
with that body, especially in the South, which have not materials enough
to make ruling-elders of, to say nothing of deacons. Yet they have their
boards of trustees.

t This is no supposition. In one instance, in the city of Philadelphia,
the salary of a minister was withheld by the board of trustees for nearly,
or quite, two years. They had secured a majority through the opera-
tion of the principle that holding a pew entitles to vote for trustees, and
by excluding, upon various pretexts, many members in full communion.
Their purpose was, avowedly, to starve him out, because of his faithful
reproof of Sabbath violation, intemperance, the traffic in liquors, &c.
The writer has more than once heard clergymen regretting difficulties
which attended their ministry, arising from this source.

( 52 )

question whether the funds devoted to the maintenance
and diffusion of the Gospel, should be managed upon the
principle and according to the mode of the trustee system,
or upon the principle and according to the mode prescribed
in the Scriptures.

Those who have not reflected upon this subject, may
suppose that all these apprehended dangers can be easily
avoided, by restricting the elective franchise to church
members in full communion, or, at least, by limiting elec-
tors to such persons in the choice of trustees. But is such
a restriction generally made, or can it be expected as a
general rule? The pressing temptation to increase the
funds and augment the resources of the congregation, may
be expected to prevail over the feeble anticipations of evil
from such a course, and to terminate, as has commonly
been the case heretofore, in choosing non-professors as
trustees. Nor is such a result to be anticipated only in
the larger denominations. Not many years ago, when a
city congregation, in connexion with the Reformed Pres-
byterian Church, were arranging their mode of fiscal ope-
rations, the question whether pew-holders, not being mem-
bers, should have a vote in the choice of trustees, was
warmly argued; and although, in that instance, it was
decided in the negative, the majority was very small. Had
the decision been different, there was no redress upon the
doctrine of the trustee system. Nor, upon this system,
can any judicatory of the church ever undertake to decide
the question, by enacting, by law, any such restriction: it
must, be left to congregations themselves.* This presents
the subject in another aspect. Have congregations, upon
the principle supposed, the right to make this restriction?
Let us examine this point a little.

Suppose a congregation is making pecuniary arrange-
ments: they meet, and subscriptions are given in by some
persons who are church members, and also by others, who
are not. What right have the church members, if the
trustees are mere money agents, to take the appointment
of them to themselves? Mark: the right of appointing
trustees is supposed to be derived, not from citizenship
in the church, and a consequent right, to have a voice in
managing the ecclesiaslical funds, but from the fact of
having invested mone}^ in the funds of a joint stock con-

* In another instance, in the same denomination, individuals, not
members, of that church, and some not professors of religion, were
chosen trustees, and for some time managed the funds. In the result,
the members of the church in that congregation, lost the whole property.

( 53 )

€ern. All have this qualification alike, (which is the only
one known to the trustee system,) and yet one part take
upon themselves to exclude the other from the manage-
ment of their own funds; for they are supposed still to be
theirs. It is true, the church members might refuse to
receive subscriptions from any but themselves, or to let a
pew to any other; but, as this is so improbable, we may
leave it out of view altogether. It is not even supposahle
that churches will refuse to rent pews to non-professors.
It would be too great an absurdity. And yet, if they do
so, we repeat, they have no right, upon any other princi-
ple than that which we advocate, to exclude them from
the management of the fiscal concerns.

To return to the proposition with which we set out :
the trustee system is of evil tendency. This point may be
still further illustrated by the laws and doings of nations.
Nations derive a revenue, in many ways, from foreigners;
yet they do not, on that account, allow foreigners a vote,
even for officers who manage the revenue. The revenues
are national property. The right to a voice in manao-in^
them is, consequently, a privilege of citizenship. No
other doctrine would be listened to for a moment in the
commonwealth. National security against foreign influ-
ence requires them to pursue this course. And should
nations be more jealous of the intrusion of foreigners, than
the church of God? Ought they to guard against the
evils that might result from the control of their revenues,
by men who are not bound by the ties of citizenship to
the body politic; and should the church of Jesus Christ
commit her revenues to those who are not citizens of
this commonwealth of Israel, and thus expose herself to
evils, against which the world adopts so many precautions?
Truly, "the children of this world are, oftentimes, wiser
in their generation than the children of light!''

V. Boards of Trustees are not, as Depositaries of Church
Property, so safe as Beacons.

And that because they are, comparatively, irresponsible.
Trustees are not, indeed, without responsibility to the laws
of the land :* and provided they are church members, they
are individually accountable to the courts of the church, for
immoral or scandalous conduct. But they have no'respon-
sibility as trustees to any ecclesiastical tribunal, as deacons
have.

* Deacons are also responsible to the laws.

( 54 )

Are they responsible to the congregation? Not at all.
It is true they may be superseded at the termination of
the period for which they were chosen, by another set of
trustees; but, in the mean time, none of their acts, however
deeply injurious to the interests of the congregation, can
be remedied except by an expensive process at law. They
may close the church doors against the minister and con-
gregation; they may refuse to pay the pastor's salary,
they may neglect to pay other dues, and in some of the
United States* they may dispose of the entire property of
the church. For such breaches of trust there is, indeed,
a remedy by the courts of law; but what this is worth, in
most instances, they know best who have tried it. When
their term expires they may be voted out of office, but
this does not furnish a remedy for past evils. And,
moreover, their successors go into office equally unincum-
bered, and irresponsible. Their responsibility is there-
fore, practically, little better than nominal.

It is different with the deacon. Heisequally responsible to
the laws of the land with the trustee, for the law views him
as such; and besides, he is responsible to the courts of the
church. These courts can order the board of deacons to
reverse their acts of malversation, and mal-adrninistration.
In the first instance they are chosen with care by the
members of the congregation in regular standing as
church members; the)' are then ordained in the name of
Jesus Christ; and, then, besides their accountability to
the courts of law, they are responsible to the ecclesias-
tical authorities. So that, considered merely as fur-
nishing satisfactory guarantees for the just and faithful
administration of the church's finances, Christ's institu-
tion will be found far superior to the contrivances of men.f

A system so highly objectionable, and so extremely lia-
ble to abuses, ought not to be permitted to continue in
operation in any congregation; not even in those where it
may still be in its infancy,:}: and has not yet assumed its
more objectionable features. And particularly when it
rests, as it always does, at least in part, upon the ruins of
the deacon's office. Let congregations do their duty on
this subject, and their own experience will satisfy them that
Christ's arrangements are better than man's.

* New York, for example.

t For some observations upon the " Title to Church Property," see
Note C. #

J As in those congregations which manage their funds by temporary
committees, chosen in various ways from among- themselves, us emer
gencies occur, and which are not permanent boards.

( 55 )

CHAPTER IV.

Of the Relations of the Deacon to the other Ecclesiastical Officers, and
, to the Courts of the Church.

The deacon cannot be an independent officer. To sup-
pose that when ordained he becomes a separate and iso-
lated portion of the church's organization, would be an
anomaly in social arrangements, and inconsistent with
the fundamental principles of presbyterian church go-
vernment. The fact that the deacon is ordained does, of
itself, show that after ordination he is not independent in
the administration of his office. As a rite, ordination is
not only the instituted mode of imparting office-power, it
likewise contains a very direct intimation of the subordi-
nation of its subject, in his official acts, to the spiritual
authority of Jesus Christ, and to this, moreover, as exer-
cised in the constituted courts of the church. No one
therefore supposes it possible for a minister or a ruling
$der to become independent in his official character, of
the government of the church in which he is ordained to
office : nor does the deacon. However, as this part of the
subject is more liable to be enveloped in doubt, or ob-
scured by prejudice, than any other, it is necessary to ex-
amine with some minuteness and care, the relations of
the deacon to the government established in the Christian
Church. This will be done from the Scriptures, from
the footsteps of the flock, and from the rules of prudence
and wisdom, as these are illustrated in the various de-
partments of the social organization.

I. The Scriptures exhibit the Deacon as subordinate to the
Courts of the Church, in the Discharge of his Functions.

The circumstance of the ordination of the seven,* as has
been observed, fully establishes this statement. The twelve
say to the multitude, verse 3; "Look ye out among you
seven men, &c. whom we may appoint over this busi-
ness." They give no intimation that they were about to
institute an independent order of officers; but in the very
act of directing their election, the apostles claim the ap-
pointment as belonging to themselves. If the apostles had
no concern in the "business," and were to have none,
could such a course have been pursued? As plainly as
actions can speak, do they show, in this instance, that the

* Acts vj, l-™6.

( 56 )

deacons were to be responsible to the apostles. In the narra-
tion of the events of the following thirty or forty years, con-
tained in the Acts of the Apostles, and in the Epistles, there
are frequent and decisive proofs that the duties for which the
deacons were ordained as their special charge, might still be,
and often were, performed by the apostles and elders. Paul
says, that the apostles with whom he conversed in the
city of Jerusalem, upon his return from Arabia, about
three years after the ordination of the seven, "would only
that we should remember the poor; the same which I
also was forward to do."* This distinguished apostle
was very active daring his whole ministry, not only in
giving directions, as he did to the Galatian and Corinthian
churches,! respecting the poor and the maintenance of
gospel ordinances, but likewise in actually ministering at
times to the wants of the poor saints. His last visit to
Jerusalem was for the express purpose of bringing alms
^to his nation and offerings. J These he brought, not by
a commission received from the people, but as an official
duty.$ And in another instance, we find the contri-
butions sent to the city of Jerusalem, directed, not to the
bodv of the people, nor even to the deacons, but to " the
elders" \\

* Gal. ii. 10.

t 1 Cor. xvi. 2 Cor. ix. The deacons must have been addressed in;
these instances, in their official character, as well as private church
members.

X Acts xxiv. 17.

§ 1 Cor. xvi. 3, 4. " And when I come, whomsoever ye shall ap-
prove by your letters, them will I send to bring your liberality unto Je-
rusalem. And if it be meet that I go also, they shall go with me." In
this passage, Paul seems to speak of the sending of those whom the
Corinthians might "approve," to Jerusalem, as his act: that he would
give them the appointment. The mere carrying of funds, as has been
remarked above, does not constitute an officer; but when Paul, suo ?notu,
by his own act, takes this business upon himself, asking for no fresh ap-
pointment by the people, it is plain he thought himself competent to do
it, as a minister of Christ. Moreover, it is worthy of notice that this
appears to have been the way in which such contributions were com-
monly sent. Long before, Paul and Barnabas had borne to Jerusalem
the contributions of the church of Antioch. Acts xi. 30.

H Acts xi. 30. Most judicious commentators and critics, have deduced
the same inference that we have, from this text. The Westminster As-
sembly directs us to this text, as proving thai to the pastor and elders
belongs the care of the poor. The London Divines say, (Church Go-
vernment, page 184,) "The disposing ami appointing how it (the alms)
shall be best improved and disposed of cannot be denied to be an act of
government, and for this did the ciders meet together, Acts xi. 80." Dr.
M'Leod, Eccles. Catechism, ed. 1831, page 130, "a// collections were
delivered into the hands of the apostles and elders, the presbytery, Acts.
xi. 30."

( 57 )

These facts establish, beyond all reasonable doubt, the
position above stated. Because, if the oversight and
charge of those very things, which have been specially
committed to the deacon, are still, in any way, incumbent
upon the spiritual officers of the church, then is not the
deacon the sole, nor an independent officer, in performing
his functions. It may, perhaps, be supposed by some
that this doctrine is true, so far as it is applicable to the
case of the poor; but that it does not hold respecting the
other functions of the deacon's office. If we remember,
however, that the whole revenues, (as has been attempted,
at least, to be shown in the second chapter of this Essay,)
were originally managed by the apostles; and that they
made the same kind of transfer of the whole of "the daily
ministration," as of any part of it, at the ordination of the
deacons : and then connect with these established truths
the fact just now ascertained, namely, that the care of
the poor, at least as to the general charge and supervision,
still belonged to the apostles, we infer as the only con-
clusion from these premises, that the general charge and
supervision of the whole temporalities still rested upon
them. If the apostles did not divest themselves of all re-
sponsibility in regard to the poor, (and this is universally
admitted,) neither did they in regard to the other interests
of the church, that were specially intrusted to the deacon ;
for the very identical language which informs us of the
one, informs us of the other. There is not even a hint,
that two funds were afterwards to be formed instead of
the one which had previously existed. Indeed, there is
no scriptural authority whatever, for separating the funds
appropriated to the use of the poor in the Christian church,
from those destined to other uses.* The idea, then, of
joint charge in the case of the former, and independency
on the part of the deacon with regard to the latter, has
no scriptural foundation to rest upon, for the Scriptures
recognise no such distinction of funds. Consequently, if
the other officers of the church have no oversight of the
temporalities generally, they can have no other charge of
the interests of the poor, than that which rests upon all
the faithful: they have none in their official character.
This is a conclusion that few would admit; if not ad-
mitted, the proposition which we have laid down contains
the only true and scriptural view of the subject.

The statement contained in Acts vi. 4, may be deemed
opposed to these views. The apostles say that they would

* See p. 46, foot-note.
6*

( 58 )

'give themselves continually to prayer, and to the minis-
try of the word." To those who may consider this text
as containing an express relinquishment of all charge over
the church's temporalities, we might reply by employ-
ing the argumentum ad hominem; for they, probably, in
most instances, likewise entertain the idea, that "this
business," verse 3, signifies only the care of the poor.
If the deacon is ah officer to attend solely to the poor,
and the apostles relinquish entirely, in verse 4, all con-
cern in that which they transfer to the deacons, what
then becomes of the universally admitted, and certainly
scriptural doctrine, that the apostles were still charged
with the care of the poor? According to the objection, they
conveyed all this to the deacon ! This text cannot there-
fore, upon any view of the deacon's office, be supposed to
contain an entire abandonment, upon the part of the apos-
tles, of all the fiscal duties which they had heretofore per-
formed. How is it to be explained?

The word, nfo<5xa?-tt?ov^v, (for it is in the original but one
word,) translated, "wiU give ourselves continually to" is
used eight times in the New Testament;* and in every
instance, but two, it refers to the performance of religious
duties, such as prayer and partaking of the Lord's Supper.
It is compounded of *p°s. with, and *paros, strength; and
means, as its roots import, vigorous and persevering atten-
tion, but not exclusive attention. Stockius translates it,
"semper alteri proesto esse," to be always in readiness for
another'1 s service. In none of those texts where it refers
to devotional duties! can it mean exclusive attention; for
the Christian has many duties to perform besides acts of
worship: but he is so to engage in them, as "always to
be in readiness for" God's service: he must not become
entangled with natural and civil duties, so as to be incum-
bered and hindered in his devotions. This is finely ex-
pressed by this word. The use made of the same word
in Acts x. 7, throws much light upon its meaning. Cor-
nelius, the centurion, sent for Peter, "ofpcHruarip ev«&j *m
rtpojxoprfpowrw auT-<V a devout soldier of them that waited on
him continually. Now, this soldier was not merely the
attendant of Cornelius: he was still a soldier. In the
mean time, however, he was released from the most bur-
densome part of his military duties, that he might "al-
ways be in readiness for the service" of Cornelius. J This

* Mark iii. 9. Acts i. 14, ii. 42, 40, vi. 4, x. 7. Rom. xii. 12. Eph.
vi. 18. t Acts i. 14, ii. 42, 4G. Rom. xii. 12. Eph.vi. 18-

\ The passage in Mark is similar to this one. Christ directs a boat
to be kept in readiness for him.

( 59 )

was precisely the situation of the apostles. They were
" stewards of the mysteries of the Gospel.7' To dispense
these, was their business, their employment. Connected with
this, were the care of the poor, and the oversight of the
church's contributions. For a short time, the spiritual offi-
cers performed, unaided, the whole of their functions; until
the less important had^so increased, that to have attended
to them properly, they must have "left the word of God to
serve tables." To relieve themselves from the burden
which rested upon them, they direct the people to choose
certain persons, whom they would appoint over this busi-
ness, so that they might have the opportunity of devoting
their labours "to prayer and to the ministry of the word."
There is no intimation, throughout the whole narrative,
that the business was improper for them, but merely that
0 it was not reason that they should leave the word of God,
and serve tables."

The deacons were, therefore, appointed not as inde-
pendent officers, but as "helps," or assistants, to the spi-
ritual officers. They are so called in 1 Cor. xii. 28.*
That the deacon is meant by this title, is nearly, if not
altogether, certain. Ruling-elders cannot be intended :
for they are the " governments " mentioned just after.
The pastor cannot be the " helper;" for his is the highest
office in the church. The "helps" must then be the
"deacons." This interpretation is strongly confirmed by
the narrative in Acts vi. of their original institution; for
in that passage they evidently appear as "helps."

Presbyterians have always taken the same view of this
subject, when they say, as they often do, that the
higher offices include the inferior; the pastoral inclu-
ding the eldership — the latter, the deaconship. This
Presbyterian doctrine is clearly and beautifully stated by
the London Divines. f "For who," say they, "is so little
versed in the Scriptures, but that he knows that apostles,
pastors, elders, and deacons, are distinct officers one from
another; yet all the inferior offices are virtually compre-
hended in the superior, and may be discharged by them ;
elders may distribute as well as deacons, and beyond them
rule; pastors may distribute and rule as well as deacons
and elders, and beyond both, preach, dispense sacraments
and ordain ministers." And by Dr. M'Leod,| who says,
"the ruling elders are their (the teaching elders') helps;

* For the views of many commentators on this text, see page 6,
foot-note. t Divine Right, &c, p. 112.

X See Ecclesiastical Catechism, page 47.

( 60 )

and the deacons the helps of both." Dickson, on this
word "helps," says, "the deacons not a little aided by
their ministrations,"* &c. "Aided" whom? The elders,
unquestionably. If the deacons are the "helps" of the
ruling and teaching elders, then are they not independent
of them in the discharge of any part of their functions.

If we cast our eye over the Old Testament dispensation,
we find the same principle pervading it likewise. From
the time of the giving of the law in the wilderness, until

O P '

the canon of the Old Testament revelation was completed,
the Levites, who were generally the actual administrators,
of the ecclesiastical revenues, always performed their offi-
cial duties in co-operation with the superior functionaries^
They were never independent. Nor were the deacons of
the synagogue. We are informed by Prideaux, that the
" chazanim, or deacons of the synagogue, had, under the
rulers, the charge and oversight. "J Brown of Hadding-
ton, says that "these two, (the chazanim), with the other
rulers, form a council. "§> Indeed, it is unquestioned, that
the deacons of the synagogue were not independent, but
subordinate officers.

These investigations show us that the apostles, to whom
at first the management of all the ecclesiastical affairs
was committed, still retained, after the ordination of a
distinct order of officers to take charge of a specified por-
tion of them, a general supervision. And it also appears,
that this was in accordance with a principle which ran
through the divinely organized ecclesiastical constitution
of the Christian church under the Old Testament dispen-
sation.

II. This principle has been always acted upon by the Chris-
tian Church, in her purest times.

On this branch of our investigations, it is not necessary
to do more in reference to the doctrines and usages of the
primitive church, than merely refer to them. That the
deacon was not an independent officer in the church in
the early periods of the present dispensation, is so well
known that any detailed proof upon the subject would be

* See page 35.

t Num. viii. 19. 2 Chron. xxiv. 5, 11. Neh. x. 37, 38, xiii. 13. Our
space does not admit of pursuing farther this part of the investigation.
The reader is referred to the list of passages relating to this subject in
Note 15.

J Pricleaux's Connexions, Part I., Book vi.

§ Dictionary of the Bible, on the word " Synagogue.1'

( 61 )

superfluous. Therefore, passing the primitive times, let
us descend to the age of that great reformation, to which
the reader has been so frequently directed. In none ot
the reformed churches was the deacon considered to be
independent in the exercise of his office. Indeed, as we
shall soon see, in most of them there were formed consis-
tories composed of the pastor, ruling elders, and deacons,
of particular congregations. The Book of Common Or-
der used by the Scottish congregation in the city of Ge-
neva, and which is substantially the same with that of
the other congregations of Geneva, thus speaks of the ex-
ercise of the deacon's office. /' The deacons must be men
of good estimation," &c. Their office is to gather the
alms diligently, and faithfully to distribute it with the con-
sent of the ministers and elders"* The principles of the
Reformed church in France are very strongly and point-
edly expressed. In her Discipline, Sec. xii. Chap. III.
Canon II. it is said: " The elder's office is, together with
the pastors, to oversee the church, &c. In general, it is to
have the same care with them in all concerns about the
order, maintenance, and government of the church." And
Canon IV: "The deacon's office is to collect, and distri-
bute, by the advice of the consistory, moneys to the poor,
&c." And in Chapter I. Canon XXL noblemen were
"everyone of them desired to constitute, in their families,
a consistory, composed of the minister, and of the best
approved persons for godliness in their said families, who
shall be chosen elders and deacons P\

* Dunlop's Confessions, Edinburg, 1722, page 383. The reader will
have no difficulty in understanding, after the explanations that have been
given in this Essay, that by "alms," is not meant what we call "poor's
money." It will be remembered that Calvin uses, as synonymous terms,
"alms," and "treasures of the church," and "church goods," meaning
as he himself explains them, "the goods dispensed to the ministry,
schools, &c." See pages 32 and 38.

t The word " consistory" which occurs so frequently in the old
books of ecclesiastical policy, requires explanation. It is not found in
the Scriptures. Neither is "session," " synod," or " general assembly."
It is the old appellation in the Reformed Churches for all their church
courts. Stewart's Collections, Book I. Title xv. § 35, "All church judi-
catories, but especially this, (the session,) were called consistories, where
the judges did stand in administering justice." The word " consistory"
is compounded of two Latin words, "con" and "sisto," and signifies to
stand together. " Session," is from the Latin " sessio," a sitting. " Sy-
nod" from the Greek "au^oSo?" — meeting, or going together. This
name was more common among the Reformers on the Continent, than
in Scotland or England. Yet it was not at all unusual there, as Stewart
truly says in the above quotation. Stevenson* enumerates, among the

* Hist. vol. i. p. 164, on the year 1637. The reader should know, indeed, it ia

( 62 )

The Holland churches were constituted in the same
manner. They had " consistories (or assemblies com-
posed of ministers, elders, and deacons) for overseeing
church affairs.'7*

The Scottish congregation that was formed in Rotter-
dam by exiles from Scotland, during the persecution
which followed the restoration of Charles II., not only
had deacons, but these deacons sat in consistory with the
minister and elders : for we find the following minute in-
serted in the register of their "consistory."' "The session
unanimously concluded that there should be five elders
besides Mr. Wallace, whom we yet own as such notwith-
standing what is gone against him: and also Jive deacons ."f

The Scottish church, from the rise of the reformation
until her order was buried in ruins by the tyranny of an

grievances of the Scottish Church which led to the second Reformation,
that «• consistories, or sessions, were reckoned in the number of conven-
ticles, andlaick elders and deacons were rejected." This old presbyte-
rian word is now sometimes used as a title by which to designate a
"meeting together of all the officers of the congregation," to consult
respecting its secular interests chiefly; the name "session," being re-
served exclusively for meetings of the teaching and ruling elders for
government.

* Gerard Brandt's History of the Reformation in Holland, vol.i. p. 314.

t John Brown, of Whampray, the author of the Apologetical Narra-
tion, was long the pastor ,of this congregation. The "Mr. Wallace"
referred to, was Colonel Wallace, the gallant leader of the Covenanters
at the Pentland Hills, in 1666. After that battle, he withdrew to Hol-
land, and in 1676, was chosen an elder of the church in Rotterdam. The
next year he was ordered to remove from the territories of Holland, in
consequence of the threats of England. This was " what had <r0ne
against him." It appears from the fact above mentioned, that the Scot-
tish congregation of Rotterdam, composed of some of the choicest of
Scotland's sufferers, at that time, for religion and liberty, was constituted
with " elders and deacons," who sat together in a body called a consistory.
This form, it should be observed, was not adopted by them after the
example of the Holland churches ; they had been accustomed to it in
the Scottish Church. The fact above stated, will be found in the March
number of 1839, of the " Covenanter."

The following account of the form of government in the Waldensian
churches, at the present time, possesses no inconsiderable interest in
itself, and likewise, in connexion with this subject. The account is
taken from the "Presbyterian" of Dec. 12, 1840. "They have their
Synod, and their representative pastors, deacons, and elders. The pas-
tors are elected by the parishes by free and open choice ; and the elders
are selected by their peers after a rigid examination. Out of their num-
ber, one is selected to fill the office of deacon, in whom is vested the alms,
and the properties of the churches. The consistory is just a church ses-
sion, consisting of the pastor, as chairman, the elders, and the deacon,
and it is vested with the charge of the ecclesiastical affairs of the parish."

plain in the extract, that the " consistory, or session," in that church, was " consti-
tuted of elders and deacons."

( 63 )

apostate king and parliament, held without any wavering,
the same doctrines substantially on this subject, with the
Genevan, French, and Holland reformers. First Book of
Discipline, Chap. VII. " The office of deacon is to gather
and distribute the alms of the poor, according to the direc-
tion of the session." We discover, by comparing this pa-
ragraph with Chap. XVII. , that they did not limit the
duties of the deacon to the care of the poor, but extended
it to "the taking up of all the rents of the kirk, and dis-
poning them to the poor, the ministry, &c." And by com-
paring it with Chap. VIII. § 9; that "the ministers, el-
ders, and deacons, were to consult together," in disposing of
the fiscal matters. In the Second Book of Discipline, Chap.
VII., they say that " it pertains to the eldership, to take
heed that the word of God be purely preached, &c. — and
the ecclesiastical goods uncorruptly distributed." They
did not, of course, believe the deacon by whom these
goods are distributed, to be an independent officer, or an
officer accountable only to the people.

During the second reformation this church continued to
hold the same principles. We find the Second Book of
Discipline revived and ratified, and still held as law in
that church, throughout this period of her prosperity and
independence. In the year 1645, the general assembly
issued, in overture, one hundred and eleven propositions on
church government and order. The fifty-fourth mentions
as one of the "things wherein the ecclesiastical power is to
be exercised, the treasury of the church and collections of
the faithful." There is no evidence that this part of these
propositions was ever objected to. The same principles
pervaded her ecclesiastical legislation. The law of 1648
respecting meetings of session has the following clause.
" The deacons are always present, not for discipline, but
for what relates to their own office."* In Stewart's Collec-
tions, Book I. Tit. viii., after some general statements re-
specting the duty of the deacons to examine the state of
the poor, and collect funds for their supply, it is added,
" that the money so received be faithfully delivered up to
the session, according to ivhose judgment and appointment,
the deacons are to distribute the church goods. In which
matters they have a decisive vote with the elders; but in
other cases their opinion is only consultative, and they
may always be present." This imbodies the whole doc-

* It has been shown in the second chapter of this Essay, that the
Church of Scotland considered the distribution of all the ordinary reve-
nues to belong " to the office " of the deacon.

( 64 )

trine of the exercise of the deacon's office. He is to dis-
tribute the " church goods," and to have a special concern
for the poor. The pastor, elders, and deacons, were to
meet and act together ; in making distribution, all having
a "decisive vote;" while in regard to discipline, the pastor
and elders alone voted. There is nothing here like official
independence ascribed to the deacon.

The form of church government adopted in the year
1645, as a part of the covenanted uniformity with Eng-
land and Ireland, states the same doctrine. After enu-
merating the three orders of officers, a pastor, ruling elders,
and deacons, as belonging to a particular congregation,
this document goes on to say, " These officers are to meet
too-ether at convenient and set times for the well ordering
of the affairs of that congregation, each according to his
office."* The pastors, elders, and deacons are to " meet
together:" so far all is plain. It would be the merest
quibbling to say, that the pastor and elders are to "meet
together" but that the deacons are to meet by themselves;
for then we must explain the whole paragraph accord-
ingly, and we would have the pastor meeting by him-
self"! They are to attend to " the affairs of that con-
gregation'" the whole affairs, temporal and spiritual; for
in this manner unlimited expressions such as this are to
be explained, unless necessarily limited, and here no
such necessity exists. Besides, what is commonly under-
stood by "the affairs" of a congregation? Certainly, its
whole interests — its pecuniary affairs, as well as the af-
fairs of the poor, and the spiritual affairs. None need to be
told that the first of these — the pecuniary — are not only
"■ affairs," but often very important ones. They are to
transact these affairs "each according to his office" To
arrive at the genuine sense of this clause, the reader has
only to remember the laws of the church quoted above.
The pastor, elders, and deacons, in the Scottish church
met together. Discipline was managed by the pastor and
elders alone — the other affairs by the joint action of all.

This cursory view of the exercise of the deacon's office
in the church of Scotland, satisfactorily establishes the
fact, that this, the purest of all the reformed churches, al-
ways considered the deacon an officer under authority,
who was to be associated with the eldership in the dis-
charge of his official functions. The most intelligent of
the English divines agreed with the Scottish church in

* Confession of Faith. Philadelphia Edition, 1838, p. 574-

( 65 )

this principle, as appears from that part of the form of
church government compiled by the Westminster divines,
to which reference has just been made. The London di-
vines frequently express similar sentiments in their valu-
able essay from which we have already quoted so often.
They say, " how it (the alms) shall be best improved, and
disposed of, cannot be denied to be an act of government,
and for this did the elders meet together, Acts xi. 30."
Again: "The deacons being specially to be intrusted with
the church's goods, and the disposal thereof, according to
the direction of the presbijtery, for the good of the church."
Again: "The apostles, in the constitution of elders in every
church, derogated nothing from their own authority, nor
discharged themselves of their care. So, when they ap-
pointed deacons to take care of supplies for the poor, they
did not forego their own right, nor the exercise of their duty
as their other work would permit them. Gal. ii. 9, 10."*

John Owen| says; "yet did not the apostles herein ut-
terly forego the care of providing for the poor, which
being originally committed unto them by Jesus Christ,
they would not wholly divest themselves of it. But by the
direction of the Holy Ghost, they provided such assistance
in the work, as that for the future it might require no
more of their time and pains, but what they should spare
from their principal employment. And the same care is
still incumbent on the ordinary pastors and elders of the
churches, so far as the execution of it. doth not interfere
with their principal work and duty, from which those
who understand it aright, can spare but little of their time
and thought." Again: "But whereas there are three
things that concur and are required to the ministration
unto the poor members of the church; (1.) The love,
charity, bounty, and benevolence of the members of the
church in contributions unto that ministration; (2.) The
care and oversight of the discharge of it; (3.) The actual
exercise and application of it: the last only belongs unto
the office of deacons, J and neither of the first is discharged
by the institution of it. The care also of the whole
work is, as was said, still incumbent on the pastors and
elders of the church, only the ordinary execution is com-
mitted to the deacons."

This distinguished divine then defines more particu-

* Divine Right, &c, p. 184, 248. The last quotation is from Dr.
Owen's work on "The Ruling Elder."

t "Treatise on Church Government," chap. ix. These extracts are
long, but they will amply repay the trouble of perusal.

X As peculiar to it, is evidently meant.

( 66 )

larly, the extent and exercise of this office. " Whereas,
the reason of the institution of this office was, in general,
to free the pastors of the church who labour in word and
doctrine from avocations by outward things, such as where-
in the church is concerned : it belongs unto the deacons,
not only to take care of and provide for the poor, but to
manage all other affairs of the church of the same kind;
such as are the providing for the place of the church-
assemblies, of the elements for the sacraments, of keeping,
collecting and disposing of the stock of the church, for the
maintenance of its officers, and incidences, especially in
the time of trouble and persecution. Herein are they
obliged to attend the elders on all occasions, to perform
the duty of the church towards them, and receive direc-
tions from them." Again, he asks: "What is the duty
of the deacons towards the elders of the churches?" And
answers thus : " Whereas the care of the whole church, in
all its concernments, is principally committed unto the pas-
tors, teachers, and elders, it is the duty of the deacons in
the discharge of their office — 1. To acquaint them from
time to time with the state of the church, and especially
of the poor, so far as it falls under their inspection. 2. To
seek and take their advice in matters of greater import-
ance relating to their office. 3. To be assisting unto tJiem
in all the outward concerns of the church"

This concludes our review of the principles of the
churches, and of distinguished writers, at or near the
period of the Reformation, in regard to the exercise of the
deacon's office. We find among them a very remarkable
unanimity. Indeed, they entirely harmonize in their views.
From the latter part of the seventeenth century, it need
hardly be observed, darkness begins to settle down upon
us on this subject. Within a short time, however, the
doctrines of the Reformation have been, by some, recog-
nised and reiterated. The Reformed Presbyterian Church
in Scotland, has expressed her views very lately with suf-
ficient clearness in the following language, already quoted:
"Deacons are ordained upon the choice of the congrega-
tion, and are associated with the teaching and ruling-elders
in distributing to the necessities of the poor, and managing
other temporalities in the church"* The Associate Presby-
terian Church, in the United States, in her Book of Dis-
cipline,! Art. IX., refers to this subject in the following

* "Testimony," edition 1837, chap. xi. § 11. In the following pa-
ragraph, it is said, " Rulers meet in presbytery, synod, &c. Each of
these courts is a consistnri/ of elders."

t Published in 1817. In the revised form of this book, now in over-

( 67 )

terms: " Deacons are admitted to sit in session when met to
consult about the secular affairs of the congregation, and to
give their advice, but not to vote in any judicial decision,
except in matters relating to their office" The same prin-
ciples substantially are expressed by Dr. M'Leod. He
says of the deacon,* "his official duty entirely respects
temporal affairs." And Question 80, " Is the sole right of
managing the pecuniary affairs of the congregation lodged
in the deacon's hands?" he answers as follows: "The
apostles were the primary depositories of power, and after
them, teaching elders a,re competent to the management of
all ecclesiastical concerns; ruling elders are their helps; and
deacons are the helps of both: the apostles and elders had
in trust the collections for the poor."f

III. In our endeavours to establish the subordination of
the deacon to the ruling officers of the church, or, in other
words, the right of these rulers to a general superintend-
ence over, or virtual co-operation with the deacon in dis-
charging his functions, we have, thus far, drawn our argu-
ments from the highest sources, the Scriptures, and the
footsteps of the flock. The doctrines of the Bible and of
the church, respecting the exercise of the deacon's office,
are, as we might expect, altogether wise, judicious, and
safe. The least reflection will satisfy us, that to remove
entirely the management of the fiscal concerns of any
society out of the hands of those who have the direction of
its other affairs, would be unwise and unsafe. Such an ar-
rangement, any where, would probably terminate by clash-
ing between these independent powers in the same body.
For example, the legislature, in a state so constituted,

ture before that body, this is expressed as follows, Art. II. § 15: "The
deacons of a congregation, in conjunction with the session, shall form a
consistory, (the pastor presiding,) for the management of the temporali-
ties of the congregation; from whose proceedings, however, an appeal
may be taken to the presbytery."

* Ecclesiastical Catechism, edition 1831, p. 47.

t The sentiments of this distinguished divine were not mere theory.
He was instrumental in introducing deacons, and establishing a consis-
tory in his congregation, nearly a quarter of a century ago ; where it
continued until his death. There is an expression in a note to the Ec-
clesiastical Catechism, which does not exhibit that correctness which
usually characterizes Dr. M'Leod's views on this subject. He says, (p.
130,) "They (the deacons) are founded upon the circumstance of a class
of paupers belonging to the church." — This idea has in it something
that is even repulsive. Read the narrative, in Acts ii. and iv., of the
remarkable liberality of the Christian converts, and say — is this a fair
representation of the matter ? If so, then the apostles themselves must
have been paupers — for they we're supported out of these contributions.

( 08 j

might legislate, but in every instance where an appropri-
ation was requisite for carrying laws into effect, the will
of the legislature might be thwarted by the fiscal offi-
cers, and rendered ineffectual. Often, unquestionably,
would this occur. Consequently, we find no society so
constituted. Nations, whatever their form of government,
and whatever their character in other respects, never have
formed an imperium in imperio — a government of this kind
within the government. No such arrangement is found
any where in churches constituted upon Presbyterian
principles, except in reference to the affairs of congrega-
tions. Churches, considered in their collective capacity,
have revenues. These are managed under the direction
of the supreme judicatory. Synod, General Synod, or As-
sembly— and appropriated to the support of theological
seminaries, for missionary and education purposes ; and,
in general, for the accomplishment of such objects as are
of public interest and obligation. Sometimes, these re-
venues are large. Subordinate, or provincial synods and
presbyteries, have their distinct funds, which are appro-
priated under their control and supervision. Now, it may
be asked, and it will be hard to find an answer that would
satisfy a man of sense, why a principle of so universal ap-
plication, should not apply to the concerns of the church
in a single congregation ? If the eldership of a congrega-
tion have no voice in secular affairs at home, how do they
acquire it in those larger bounds which the presbyterial
and synodical limits embrace? If it be right that a synod
should take the oversight, in fiscal matters, of what is sy-
nodical—and a presbytery, of what is presbyterial — why
should not a session of what is congregational ? If there
is something undignified, or profane, in the funds devoted
to religious objects in a congregation, that renders it inde-
licate for the eldership to touch them, what sanctifies those
of a presbytery or synod employed in the same way ? The
truth is, that, although these revenues are in some respects
different, there can be no reason why they should not
all be managed under the general supervision and control
of the eldership.

It will here be asked, and very properly, what guaran-
tee will contributors have, that the funds which they con-
tribute will be judiciously and faithfully applied to the
objects contemplated? Happily, this inquiry can be met
by more than one satisfactory reply. Indeed, it may be
safely affirmed, that no other system furnishes as many,
or as strong guarantees for the wise and faithful distribu-
tion of the ecclesiastical goods.

( M )

In the first place, they will be administered by men of
the people's own choice. And if the elective franchise is
properly exercised, men will be chosen to fill all the offices
connected in these affairs, possessing a measure, at least,
of the scriptural qualifications. And, unless the state of
religion and morals in a congregation be exceedingly low,
they will be, at least, honest men. And it may be observed
that, after all, this is the chief and best guarantee for a
faithful administration, either in church or state. In vain
will nations form " checks and balances," if they neglect
the scriptural direction, and do not set over them " able
men, such as fear God, men of truth, and hating covet-
oasness."* And just so, in the churches. The system
advocated in this Essay, is that which is most likely to
furnish this best of all guarantees. Deacons are chosen
- by the people, and then, after examination, solemnly
sworn, in their ordination vows, to discharge their official
duties conscientiously.

In the second place, the deacons should render, and may
be required to render, a full and certified account, at suit-
able intervals, to the congregation, of all their transactions,
making as complete a statement as circumstances warranty
so that their whole doings are known to the church. If
any thing has been done wrong, unintentionally, or igno-
rantly, it may thus^ being pointed out in a friendly spirit,
be rectified; while serious injustice or mal-administration
may be rectified at the stated presbyterial visitation, % or
even be carried up through the courts according to their
regular gradation.

In the third place, if the deacons persist in neglect of
duty, or in mal-administration, they may be subjected to
the censures of the church. And in case suspension, or
deprivation of office, becomes necessary, others are chosen
at once to fill their place. Their office is inseparably con-
nected with their church-membership; in losing the pri-
vileges of the latter, they lose, likewise, the exercise of the
former. Thus, while the action of the government and
discipline of the church retains even tolerable purity, there
is this strong check upon the deacons, and guarantee for
the proper execution of the trust committed to them.

* Ex. xviii. 21.

t Some expenditures, it is evident, may be of such a character as to
render a public statement of them in a promiscuous assembly, improper.
But even in such cases, the deacons should go so far as to certify to the
faithful distribution of the church goods.

± Such visitations are essential to the proper working of the Presby-
terian system, even in spiritual things.

( 70 )

In the fourth place, the deacons are personally liable to
the church courts, and the whole board are responsible to
the legal tribunals.

These considerations sufficiently establish the fact of
the deacon's responsibility. Some would, perhaps, desire
a more direct accountability to the church assembled in
a congregational assembly. And some, perhaps, would
desire the whole responsibility to be to the congregation,
as a check upon the ministry and eldership. To these we
would say, that the responsibility we advocate, is not only
sufficient, being a responsibility to the church through
her representatives, but has the additional advantage of
being entirely harmonious with the whole structure and
principles of Presby terianism ; while the opposite views
have a strong leaning towards Congregationalism — as they
seem to intimate that Presby terianism requires to rest
upon a basis of Congregationalism, to render it equable
and firm.

It is not supposed, indeed, that the system developed
in our pages, will, in every instance, secure a faultless ad-
ministration. This would be, indeed, Utopian, and fana-
tical in the present state of human nature. It will not be
looked for. Nor is it asserted, that this scriptural system
will, in its operation, countervail the difficulties to which
the church is subjected, in a state of things where the
civil administration is so often in the hands of men, either
indifferent or directly opposed to the interests of truth. But,
assuredly, so far as any danger may be apprehended from
other quarters, where can the property of the church be
considered so safe as under the wing- of the church her-
self? Under what circumstances will it be likely to be
so well employed in the promotion of the interests of
Christ's kingdom, as under the supervision of the church
herself? And under what management can we look for
so full an effusion of the divine blessing, as in that which is
of Christ's appointment?*

* The subordination of the deacon, we have attempted to illustrate
and establish, in the principle only. As to the manner of applying this
principle, or the precise mode of exercising the supervisory power be-
longing to them, on the part of the eldership, there is something to be
said. The old form adopted in the Scottish church, differed somewhat,
though not materially, from that in use in the foreign reformed churches.
In the latter, the pastor, elders, and deacons met in one body. The
elders taking part, in all. that came before them, the deacons advising
upon all matters, but voting only in what concerned their own office.
In Scotland, the ciders met, and it appears that the court was constituted
as a court of elders. (See Stewart's Coll.) The deacons were always
present, and took part, as in the French churches. Some apply the

( 71 )
CHAPTER V.

CONCLUSION.

Some observations respecting- the qualifications, choice*
and admission, or ordination of deacons, with the objects
and results of their official administration in detail, might
naturally be expected at this period of our investigations.
This Essay has, however, already exceeded the limits
originally prescribed to himself by the writer, and these
topics, though interesting and important, can receive but
a mere passing notice. The deacon should be intelligent,
godly, honest, industrious, liberal, zealous, and public
spirited;* he is chosen by the people ;f the session must
then proceed to examine the candidate of the people's
choice,! and having been sustained, he is to be ordained
in the name of the church's Head, and thus set apart to
the deacon's office. The church so constituted, having
her ministry, whose business it is to " preach the un-
searchable riches of Christ," — her elders, whose special
business it is to rule in the house of God, and her dea-
cons, whose special business it is to attend to the promo-
tion of the welfare of the poor, and manage her "out-
ward things," is "furnished with all officers,"^ and thus
fully organized and prepared for her work and warfare.
She is, then, in all her parts, and in all her operations
formally, as well as really, subject to Jesus Christ alone,,
her blessed Head.

principle a little differently. The deacons transact the pecuniary affairs
of the congregation, and at stated periods the whole transactions of the
board of deacons are laid before a body composed of all the officers of
the congregation, and called a consistory, to distinguish it from the
meetings of the session. This body examines, consults, and determines
as to what may be deemed best in reference to those matters which fall
under the cognizance of the deacons, until the succeeding meeting. Ac-
cording to this arrangement, as in the Scottish and other reformed
churches, the deacon is not a mere executive officer, he has a voice in
the direction ; while, at the same time, the other officers of the congre-
gation exercise a general supervision, and that in the most unexception-
able way in which it appears possible to do it. There is something
similar to this in many congregations which have not deacons. As in
most of the congregations, at least of the Reformed Church, in Ireland,
where the committees appointed to settle the annual accounts make their
settlements with the session, and in acknowledged subordination to that
body. Many advantages connected with this system might be pointed
out, did our limits allow.

* 1 Tim. iii. 8, 9, 12. t Acts vi. 3.

% 1 Tim. iii. 10. § Larger Catechism, Ques. 191.

( 72 )

This subject is, in many respects, an important one : too
important to be slightly treated, or carelessly examined.*
It concerns, intimately, the activity and efficiency of the
Christian church in the promotion of the great ends of
her organization; the diffusion of the Gospel in its purity;
and the accomplishment of those works of charity and bene-
volence, by which she is to reflect before the world, and
upon it, the image of the grace and compassion of her be-
neficent Redeemer. The church should act with freedom,
consistency, and power, in fulfilling her high and exalted
mission. Why entangle her with bonds which bind her
to the world? Why impair her energies by the crippling
influence of humanly devised modes of managing her pe-
cuniary interests, when we have in the institutions of
Christ a wise, consistent, and efficient system? A system
that falls in, in every part, with the orderly, compact, and
vigorous structure of Presbyterian church-government.
It was, moreover, the system received and practised by
the reformers of the sixteenth and seventeenth centuries.
Let the churches return to this "good old way," laying-
aside all the substitutes that have been devised for the
office of deacon, and then one obstacle to the spread of
truth will be removed. Not, indeed, the only one. Far
from it. Yet accomplish this, and it is something gained
— some progress made in a better conformity to the doc-
trines and precepts of the Bible. May that time soon
come when all "shall see eye to eye;" when every cor-
ruption shall be purged out, and the church redeemed by
the blood of Christ, be made altogether glorious, " with
His comeliness put upon her."

* It should be remembered that this subject was considered important
enough by Knox and Melville, and other noble reformers, in Scotland,
to be contended for, for more than thirty years, (from 15G0 to 1592,)
against the power of the court of that kingdom. Especially was it zx-
gued vehemently from 1578 to 1592, fourteen years.

A P P E N D r X

note A. — p. 17.

The discontinuance of the office of the deacon in the Scottish churches, and
those which have derived their system of doctrine and order from them, is a
subject of inquiry which possesses both an historical and a practical interest at
the present time. The Act Recissory, in 1661, broke down at once most of
the fabric which had been erected during the Second Reformation. It left,
however, the congregations in possession of their organization, until further
acts of legislation, and deeds of violence, destroyed in many districts, even
this part of the Presbyterian structure. This was particularly the case among
those who faithfully resisted seduction, as well as violence; and refusing
to accept of any indulgence, were driven into the mountains and caves,
by the dragoons of Dalziel and Claverhouse. After the Revolution settlement,
in 1688, when William and Mary were called to the throne, and Presbyterian-
ism re-established, (but not upon pure scriptural principles,) deacons existed
for a short time in the Scottish Establishment. It appears, that this office had
been, at least partially, neglected before the year 1719; for in that year an
act of assembly required "ministers to take care that deacons, as well as elders,
be ordained in congregations where deacons are wanted." This law was in-
effectual. The causes which had led to the previous neglect, still continued
to operate ; and that, too powerfully for legislative enactments to counter-
act. Not very long after that period, deacons were not generally found in
the congregations of that establishment. This accounts for the want of this
class of officers in those denominations which derive their origin from that
church, since the period when she ceased to have deacons.

As to the causes of this. The chief was, unquestionably, the transferring
to other hands the deacon's duties. The charge of providing and erecting
places of worship ; of furnishing funds to the ministry of the church for their
support, and, in some measure, of providing for the poor, was given into the
hands of civil officers. It was in vain to expect the office of deacon to be
kept in the church by laws, when the duties of the office were almost entirely
discharged by civil officers. The few that remained to the deacon' were after-
wards quietly appropriated by the session ; and then the deacon, as a necessary
consequence, dropped out of the church's organization.

As to the Covenanters, who dissented from the Revolution Settlement, it is
not difficult to ascertain why this office should have disappeared from among
them also. While the persecution raged, it was impossible to preserve their
perfect organization. Whether the deacons, which James Renwick in a letter
to Sir Robert Hamilton, says he " was about to ordain," were evei" actually
ordained, or not, is uncertain. His speedy martyrdom probably prevented it.
After the year 1688, their "Societies " were left eighteen years without a mi-
nister. Of course, no ordinations took place during that period among them,
either of elders, or of deacons. They were, literally, " like sheep without
a shepherd." This was their state for many years after the constitution
of a presbytery. They could scarcely be said to have congregations;
they were rather missionary stations, dispersed here and there. A full and
regular organization could hardly be looked for. Moreover, it ought to be
remembered, that before the period when their congregations had become
compacted, the churches around them had dropped the deacon's office. There
was, consequently, nothing in their circumstances, to recall this office. Other
plans had gradually grown up for the accomplishment of the objects contem-
plated in its institution. It is a ground of rejoicing that the Scottish churches
are, generally, awaking to the consideration of this subject.

The observations just made, apply with equal truth to the same denomina-

( 74 )

tion in Ireland. It is not more than one generation since most of the congre-
gations of the Reformed Presbyterian Church there, have passed from the con-
dition of missionary stations. While a church exists in so scattered a state, the
want of deacons is not sensibly felt, and passes unobserved.

note B. — p. 28.

The following list of texts in the Old Testament, which relate to the eccle-
siastical finances, has been prepared with some care. Passages referring to
private pecuniary concerns, are not given. The list contains, it is believed,
all the texts in which mention is made of any arrangement respecting the pub-
lic fund of the church.

Lev. v., trespass money to be given to Aaron and his sons.
Lev. xxvii., laws regarding dedicated things.

Num. iii.46 — 51, directs the redemption-money of the first-born to be given

to Aaron and his sons.

" iv. chapter throughout, directs the distribution of the " charge of the

tabernacle," among the families of Kohath, Gershon, and Merari.

" xviii., the provision made for the maintenance of the priests and Le-

vites, was all to be " devoted," and under their charge.
" xxxi. 26 — 54, a prescribed portion of the spoils of the Midianites to be
brought to " Eleazar the priest," v. 29, 31, 41, 51, 54, and given
to " the Levites," ver. 30, 47.
2 Kings xii., the priests were ordered by Jehoash to repair the temple. They
were negligent, and the king and Jehoiada took the matter into
their own hands. An extraordinary case.
" xxii. 4 — 7, the high-priest to take charge of the funds to repair the
temple, in Josiah's reign.

1 Chron. ix. 26, certain Levites were over the "treasuries of the house of

God."

" xxiii. 28— 32, the whole charge of "the tabernacle— of the holy things—
of Aaron and his sons," assigned to the Levites.

" xxvi. 25 — 28, Levites had " charge over all the treasures of the dedi-
cated things."

" xxix. 8, all the treasures devoted to the building of the temple, put into
"the treasure of the house of the Lord, by the hand of Jehiel the
Gershonite."

2 Chron. viii. 15, the same order was observed during Solomon's reign, con-

cerning the treasures.
" xxiy. 5 — 14, the repair of the temple, as in 2 Kings xii.
" xxxi. 11 — 19, the treasures of the dedicated things were put into the
hands of the Levites, v. 14, "to distribute the oblations of the
Lord, and the most holy things;" v. 15, "to give to their brethren
by courses, as well to the great as to the small ;" v. 19, " to give
portions to all the males among the priests, and to all that were
reckoned by genealogies among the Levites." The latter were
"The sons of Aaron the priest."
" xxx iv. 10—19, the same as 2 Kings xxii.
Neh. x. 37 — 39, and xiii. 13, tithes, &c, given to the Levites. The " priest
was to bo with the Levites, when the Levites took tithes."
" xii. 44, 47, the holy things given to the Levites, who gave them to the
sons of Aaron.
These are the principal texts, if not all, from which we can gather any in-
formation concerning the fiscal administration of the Old Testament church.
One principle pervades the whole. The properly dedicated to ecclesiastical
purposes, was always committed for safe keeping and distribution, to the
Levites, or priests; all of whom were ordained officers.

Besides, there was a distinct state-treasury, under civil control. 1 Chron.
xxvii. 24 — 31.

note C. — p. 54.

The question respecting the title to church property; that is, in whom it
should vest, is connected with the subject, of our investigations : and deserves

( 75 )

some notice. There is great diversity of practice on this subject among the
churches. Some have incorporated boards of trustees, others, incorporated
consistories ; some, unincorporated boards of trustees, or deacons ; some vest
their property in private individuals, in trust. This diversity of practice
shows the entire want of fixed principles, in regard to this whole subject in the
churches. An inquiry of this kind could not arise in a nation truly reformed,
and doing its duty in reference to the church. At present, there can be very
satisfactory reasons given why the title should be vested in the officers of the
congregation :

1. They are its natural representatives. 2. They and their successors will
remain while there is an organized congregation. 3. In their hands it is less
likely to be used in any way injurious to the congregation. These considera-
tions show both the equity and propriety of the title so vesting. However held,
it is of course understood, that the whole is a trust in law, and cannot, with-
out moral and legal guilt, be perverted from the ends for which it was con-
tributed.

ERRATUM.

Page 28, foot-note "f," before "chap, xxvi.," insert " 1 Chron."

CONTENTS

CHAPTER I.

The Deacon a Standing Church Officer.

Argument from the Scriptures, ... 5

Deacons in the early Christian Church, . . .9
Opinions on the subject, . . . .10

Deacons in the Reformed churches, . . .13

Expressions of opinion, since the Reformation, . . 19

CHAPTER II.

The Nature of the Deacon's Office.

The care of the Poor belongs to the Deacon, . . 22

The management of the Finances generally, . . 24

Argument from Acts vi. 1 — 6, . . . .24

Views of commentators on this passage, . . 26

Argument from the Old Testament, . . .28

Argument from the Jewish Synagogue, . . 30

Doctrines and practice of the Church in the primitive times, . 31
Doctrines and practice of the Church in the times of the Reformation, 31

Opinions of late writers, . . . .36

Doctrines of Presbyterian churches, ... 37

Objections considered, . . . . .38

CHAPTER III.

Of the Substitutes for the Deacon.

Various substitutes specified, ... 40

Boards of trustees are an innovation, . . .42

Boards of trustees are unscriptural, ... 44

Boards of trustees are anti-scriptural, . . .46

Boards of trustees are of dangerous tendency, . . 49

Boards of trustees are unsafe, . . . .53

CHAPTER IV.

The Relations of the Deacon.

THE DEACON IS SUBORDINATE TO THE ECCLESIASTICAL COURTS.

Scripture argument, . ... 55

The practice of the Christian Church, . . .60

Illustration of this subject from the structure of society, . 67

This mode of managing church property is safe, . . 68

CHAPTER V.

Conclusion, . . • • .71
Appendix, .•#••:. '$

1

f

I

^ATE DUf="

#. m

vc: fe,w,

fWw

,'*" 'V*'**^*