for the treasures of the church were laid at the apostles' feet, and distribution was made of it according as every man had need.' This distribution, therefore, must be made by them who had this treasure in their hands; and therefore they appoint these seven over this business, to ease themselves of this trouble, that they might give themselves 'more entirely to prayer and the ministry of the word. Now, surely, that work which the apostles personally performed for a season, must be consistent with their commission to 'teach and baptize all nations.""

Those who are convinced of the sacerdotal character of deacons by this reasoning of that learned commentator, must be persons of extremely shallow minds, or powerfully prepossessed in favour of his notion, in opposition to the doctrine of the apostles. Its weakness will clearly appear from the following remarks of "the commentator of this age," as Mr. Scott has not improperly been called, upon these reasonings of Dr. Whitby. With his usual candour and sacred regard to the words of inspiration, even when they strike him as contradicting his own canonical formularies, having quoted the greater part of the above words of Whitby, he says:—

"This statement does not prove what the learned author seems to have intended, that the deacons, as such, were appointed to preach and baptize but, to me at least, it renders it highly probable, that some of the seven were previously ministers or evangelists, and that they spared time from the ministry of the word for this service, as the apostles had done before the appointment of these assistants. Some of the fathers assert that they were all of the number of the seventy disciples; but of this there is no other proof. In the abundance of spiritual and miraculous gifts communicated at this favoured season, it is highly probable that many were thus qualified for important services who had not at present a call or opening to perform them. The apostles, in counselling the church, make no distinction between such as had been employed in the ministry and others and probably some of each were chosen. Stephen and Philip, we may suppose, were of the former; and when Stephen was martyred and Philip fully engaged at a distance, others might be chosen as deacons. And it appears to me very likely, that, both at this and future periods, many who were appointed deacons in the first instance, afterwards became evangelists or pastors; and when they were fully employed, other deacons were appointed. It is evident that they were appointed to take care of the property of the church, and not to the pastoral office. It seems undeniable, that they were appointed solely to take care of the temporal concerns of the church, and not, as deacons, to preach or to administer sacred ordinances, except by assisting the elders or bishops, as some think they did, in distributing the bread and wine at the Lord's Supper." Luke, however, in the apostolical history, represents some of the deacons as preachers; and we rejoice in that information, as many of the deacons in our congregational churches are frequently, and with evident token of the divine blessing, employed in that good work. Such engagements may be performed with incalculable advantage by gifted brethren, who are not fully qualified for the

pastoral office, or whose stations, in dispensations of Providence, seem appointed in wisdom and mercy for other and peculiar departments of the kingdom of Christ.

Dr. Doddridge judiciously remarks on the fact of Stephen preaching" It appears plainly from the foregoing history, that it was not as a deacon that he preached but the extraordinary gifts of the Spirit he received, eminently qualified him for that work. And no doubt many Christians, not statedly devoted to the ministry, and whose furniture was far inferior to his, would be capable of declaring Christ and his gospel to strangers, in an edifying and useful manner, and would not fail accordingly to do it, as Providence gave them a call and an opportunity."

Deacons, however, have appropriate official duties, and these may be regarded as of two classes, some being special, and others general: upon each of these we will proceed to offer a few remarks.

First, the SPECIAL duties of deacons : these are "to serve tables." 1. The table of the Lord. Deacons are to make provision for the decent administration of the Lord's Supper, by furnishing the bread and wine, with all the necessary appendages of the Lord's table, assisting the pastor also in the administration of the elements to the assembled church. Such appears to have been the custom of the primitive deacons; in like manner as some of the apostles of Christ, by the appointment of their Master, made preparation for the due celebration of the Passover. Every one will perceive at once the propriety of these arrangements devolving on our deacons, thereby relieving the pastors of our churches from matters of secular detail uncongenial to their habitual occupation.

2. The table of the poor. Collections for the temporal relief of the poorer members of the church are usually, if not universally, made after the celebration of the Lord's Supper; and what time so proper to contribute to the relief of those who need? or who so proper to take charge of the treasure, distributing it, or aiding the pastor in its distribution, as the deacons? In large churches, having numerous poor, it may be difficult, or even impossible, for the pastors to visit every one, especially in our days of extraordinary activity and incessant calls into public engagements, so as to ascertain the circumstances of all those of the members in distress; and this ministry of mercy devolves, with amiable propriety, upon the deacons, whose services, in this respect, often confer numerous benefits, in various other ways, to widows, orphans, and poor Christians.

3. The table of the pastor. This is generally regarded as forming a part of the charge of the deacons ; and, indeed, they being the keepers or guardians of the treasure furnished by the church, the support of the bishop falls necessarily within the proper duties of their office. Settled pastors in our numerous churches depend greatly on the valuable and efficient services of their deacons ; and no small degree of their comfort, honour, and usefulness in the ministry of the word, particularly if they have families, may be attributed to their wisdom, diligence, and generosity. They are the persons to call forth and direct the liberality of their brethren, and

N. S. VOL. III.

3 U

to arrange all pecuniary matters for the remuneration of their devoted and faithful pastors; and on the slightest view of the case, it will at once be evident, how requisite it is that they should possess the qualifications described by the apostles, and particularly those expressly mentioned by the inspired pen of Paul in his epistle to Timothy. If deacons are not possessed of these excellencies, but are influenced by a niggardly, parsimonious, and illiberal spirit, serious privations may be endured by their ministers, and suspicion, with want of esteem and confidence, will naturally be engendered, which can scarcely fail to prey upon the hearts of the servants of God, and lead even to embarrassment and occasion reflections on the holy cause of the Redeemer. On the other hand, generous deacons, acting in co-operation with, or rather leading, a liberal people, have always found means to satisfy the reasonable requirements of faithful, prudent pastors, supplying their necessities, sustaining their labours, and thus contributing to the contentment, happiness, and usefulness of their beloved ministers, and to advance, in continued prosperity, their various departments of the kingdom and glory of our Lord Jesus Christ.

Secondly, the GENERAL duties of deacons. Besides the services already enumerated as specially devolving on the deacons of churches, a moment's reflection will lead to the recognition of others, less obligatory, perhaps, and of a more general nature. Some of these, for the welfare of the churches, will necessarily change with the differences in times and countries, and the revolutions of divine providence. It is not, therefore, possible, even if it were desirable, to enumerate and express them: we may, however, mention a few particulars, which will suggest others to deacons themselves, and also to the members of our churches.

1. Examination of candidates for church fellowship. Various are the modes by which new members are introduced and received into communion in our religious societies, as no specific plan or rule is laid down in the New Testament. Some are admitted by means of verbal statements of their religious experience and belief, made before the assembled congregations or meetings of the members in communion; others by means of letters to the churches, detailing the rise and progress of religion in their souls; and in some cases by the representation of their religious experience, communicated by the pastor; but generally, except in the cases of those who bring letters commendatory or of honourable dismission from other churches, accompanied by the testimony of one or more of the senior members, after conversation with the candidates. Such inquiry and conversation the deacons are usually appointed to make; not so much as a part of their diaconal duty, as because of their official relation to the churches and their pastors, and especially on account of their reputed wisdom and christian experience. None are therefore considered more eligible for the responsible and important service of thus recommending the admission of new members, and it is consequently looked upon as a part of their duty. Private members, of matured religious character, are also qualified for such services, and should be employed, as they possess gifts

which, if called into exercise, may eventually fit them for the deacon's office.

2. Visitation of the sick. While this may not be directly considered a part of the duty of deacons, in many instances such a merciful service arises out of their beneficent ministry, as their duty connects them with the necessitous and afflicted poor. Many, therefore, are the visits of mercy which are paid to the sick by the deacons, as well as by the pastors of our churches; and to aid them in their pastoral labours, this also is, for that reason, looked upon as a branch of their occasional official service.

3. Management of local charities. Christian churches are formed, not only for their own religious edification, though this is one of their great objects, but for the benefit of the world. That which Christians are personally in relation to society, they are, in a more eminent manner, as organized churches: they are designed to be "the light of the world" and the "salt of the earth." These obligations are felt by Christians, and hence the numberless private charities and public institutions originated and sustained by the disciples of the Redeemer. Sunday-schools, Christian Instruction societies, village and county missions, and various other means of extending the kingdom of God, generally obtain their wisest and most generous supporters in the deacons of the several churches. For though they may not all be able personally to take a part in the direct agency of such institutions, their countenance and their counsels, their patronage and their prayers, are invaluable in promoting their efficiency and prosperity.

4. Support of religious institutions. Deacons, as the most experienced, and, in many cases, the most wealthy or liberal in our churches, are generally the most active and influential in promoting the support of our more distinguished institutions. Home missions, colleges, colonial and foreign missions, are much indebted to our noble-minded deacons; for though their direct diaconal duties do not formally impose services or obligations of these kinds, yet such works of evangelical benevolence and philanthropy may be justly expected from those who rank amongst the more eminent and distinguished Christians in our churches: and, in fact, every part of our beloved country, and every country throughout the world, have been benefited largely and incalculably, under the blessing of God, by the wise, generous, and disinterested labours of our honoured deacons.

ELECTION OF DEACONS. Probably a few words may be expected on another point-the mode of choosing deacons. Little, however, need be added on this subject, because we possess the rule and practice of the apostles: they said, "Brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." Acts vi. 3. Election by ballot, in a large church, the names of the male members having been first published, is generally regarded as the most discreet and satisfactory plan; and as to the number of deacons, that will depend on the number of church members and other circumstances. As to their appointment to office, this usually takes place at a special public

service which has been found highly instructive; as, on such occasions, the apostolical constitution of our churches, and the nature and duties of the deaconship, with the claims of the officers upon the esteem and affection of their fellow church members, are beneficially brought before the assembled congregation: if the services of neighbouring pastors be obtained, not only will the church be edified, but greater publicity will be given to the holy laws of God our Saviour.

Christian temper, "the mind which was in Christ Jesus," should especially be cultivated by the deacons of our churches. This, however, has not here been insisted on as their peculiar duty, because they have been chosen on account of their supposed possession of this in an eminent degree. No argument need be employed to show how necessary it is for the most cordial union of mind and sentiment to exist and be cherished between the pastors and their deacons. Such union is essential, especially to the happiness of the pastors, and not less so to the peace and prosperity of the churches. While, therefore, the pastors duly honour these servants of Christ, their brethren and colleagues in office, equally chosen by the churches with themselves, the deacons will encourage and support their pastors, with generous fidelity, tenderly and liberally consulting their comfort and happiness, especially in seeking to secure the affectionate attachment and pecuniary contributions of all the members, that so, in answer to their united prayers, they may "stand fast in one spirit, in one mind, striving together for the faith of the gospel," Phil. i. 27; and, "walking in the fear of the Lord, and in the comfort of the Holy Ghost, may be multiplied." Acts ix. 31.

STRICTURES ON THE PROBABLE UNION OF ROMANISTS AND PROTESTANT DISSENTERS.

(To the Editor.)

*

DEAR SIR,-At the late Annual Meeting of the Association of Ministers and Congregations to which I belong, there was a very animated discussion, which ended in the unanimous adoption of some resolutions, by this time forwarded to you by the Secretaries, for insertion in your valuable periodical. It was felt by several of the gentlemen present, that a more full declaration of the reasons which induced them to pass those resolutions, than could be drawn up in that meeting, was desirable. As I had taken as large a share as any in the discussion, and scarcely any thing in my views was objected to, I was requested to prepare a statement of them, as my own, for your pages. Though, to avoid egotism, I may use the plural number, and be conscious of my brethren's general agreement, I alone am responsible for these opinions.

The subject of discussion was the probable union of Romanists and Protestant Dissenters in the RELIGIOUS FREEDOM SOCIETY. Though, in other respects, its constitution and objects, so far as known, are

* Vide Transactions.